ADULT
SABBATH SCHOOL
LESSONS
/
Ii
i
i
f '
e
i
A*
lb
v
b ,
A Place in His Plan
APRIL MAY JUNE 1994
The Sabbath School Lesson Video
See what you've been missing!
Educators have long known the power of visual aids. Jesus Himself often
used the objects of the visual world to teach His spiritual lessons effectively.
Now this tremendous combination of the word spoken and the word seen is
available through the new adult Sabbath School theme videos.
Professionally produced by the Church Ministries department, these videos
are a special blessing to Sabbath School students, shut-ins, small groups, and
isolated members.
Available each quarter from your Adventist Book Center.
US$29.95,
Cdn$41.20 each.
US$99.95, Cdn$137.45
for one-year subscrip-
tion (4 videos)
Call toll free
1-800-765-6955.
Prices subject to
change without notice.
O 1991 Pacific Press Publishing Association 2404
Scripture references other than from the King James Version quoted by permission in this
quarterly are as follows:
NW. From the New International Version, copyright 0 1978 by New York International Bible
Society. Used by permission.
RSV. From the Revised Standard Version Bible, copyright 0 1946, 1952, 1971, 1973 by the
Division of Christian Education of the National Council of the Churches of Christ in the USA, and is
used by permission.
TLB. From the Living Bible, Paraphrased, copyright 0 1971 by Tyndale House Publishers,
Wheaton, Ill. Used by permission.
Adult Sabbath School Lessons (ISSN 8750-1988)(Standard Edition). Published quarterly by Pacific Press
Publishing Association, 1350 N. Kings Road, Nampa, ID 83687-3193, U.S.A. One-year subscription in
U.S.A., $6.50; single copy, $3.75. One-year subscription to countries outside U.S.A., $9.50; single copy, $3.75.
All prices at U.S.A. exchange. Second-class postage at Nampa, Idaho. When a change of address is desired,
please send both old and new addresses.
POSTMASTER: Send address changes to Adult Sabbath School Lessons (Standard Edition), P.O. Box 7000,
Boise, ID 83707-1000.
Editions in Braille available. Easy English Edition available.
Copyright 1994 by the Department of Church Ministries, General Conference of Seventh-day Adventists,
12501 Old Columbia Pike, Silver Spring, MD 20904, USA.
Adult Sabbath School Lessons (ISSN 8750-1988)/No. 294/April-June 1994.
A Place in His Plan
A Prophet's Pilgrimage
No Other God
Wedding Vows
The Praying Prophet
God's Object Lessons
A New Start
Sabbath Sacredness
Divine Discipline
Prophets of Peace
Precious Promises
The Siege of Jerusalem
"Great Is Thy Faithfulness"
8
16
24
32
40
48
56
64
72
80
88
96
104
Editorial Office
12501 Old Columbia Pike
Silver Spring, MD 20904
Principal Contributor
Frank B. Holbrook
Editor
Erwin R. Gane
Associate Editor
Lyndelle Chiomenti
Assistant Editor
Charlotte Ishkanian
Art and Design
Lars Justinen
Pacific Press Coordinator
Jerry D.
Thomas
The Adult Sabbath School
Lessons are prepared by the
Department of Church Ministries
of the General Conference of
Seventh-day Adventists. The
preparation of the lessons is
under the general direction of a
worldwide Sabbath School
Lesson Committee, the members
of which serve as consulting
editors. The published lesson
quarterly reflects the input of the
committee and thus does not
solely or necessarily represent the
intent of the authors.
Contents
Meet the Principal Contributor
to This Quarter's Lessons
Frank B. Holbrook served as associate director of the Biblical
Research Institute at the General Conference from 1981 until his
retirement in 1990.
Elder Holbrook received a bachelor of arts from Washington
Missionary College, a master of arts from Potomac University,
and bachelor of divinity and master of theology degrees from
Andrews University. He was ordained in 1954. He served as a
pastor, evangelist, academy Bible teacher, and professor of reli-
gion at Southern Missionary College before joining the Biblical
Research Institute.
Elder Holbrook served as editor of the Daniel and Revelation
Series, a seven-volume, ten-year project investigating the proph-
ecies of these books and the sanctuary doctrine contained in
them. He has written several adult Sabbath School lesson quar-
terlies and numerous articles for Adventist publications.
Elder Holbrook and his wife, Donna, a former schoolteacher,
have three adult children.
Check with your local Adventist Book
Center for the companion book to the
Sabbath School lessons.
TAKES
MORE 1HflN
Paper & Ink
i0 SPNfflD
GODS
woo
IT TAKES
BRICK, MORTAR,
AND YOUR
OFFERINGS
Zambia Printing Press
Zambia Union
East-Africa Division
Primary Goal $365,000
JRIEn,1994
•
/
Your Offerings At Work
th
,
[
•
,
'
'
Ll
•
•
l'l
' Fr , ... $$i
1
,
•.
*
,
i , s.
• :: ,;:k.
A.
.
L.
r
.
.:
'
' :!
-
:
i
.,. ,
,
:.:
-t
. it
4-
11
4
.1: "
-1.
-4
-.
•
4
ti
A Place in His Plan
Themes for Today from Jeremiah and Lamentations
The time frame for Jeremiah's ministry is the last 40
years of Judah's existence (627-586 B.C.), before the nation
collapsed under the attacks of the Babylonians (Jer. 50:23).
Even after the Babylonian invasion of 586 B.C., Jeremiah
prophesied to the remnant remaining in Israel and to those
who later fled to Egypt.
For 18 years Jeremiah supported King Josiah in his attempt to
reform the nation. The endeavor failed. And with the king's
untimely death, idolatry and apostasy resurged like a flood. As
a last act of mercy, God permitted Judah to go into an extended
period of captivity and exile (70 years), to preserve a saving
knowledge of Himself in the earth. It was Jeremiah's task to
announce this coming judgment and to appeal for national and
individual repentance.
Regarded as a traitor, Jeremiah was daily derided, sometimes
beaten, and threatened with death. Although at first discour-
aged by Judah's angry response, he persevered in his appointed
mission, eventually committing to writing God's predictions of
judgments and promises of restoration.
The book of Revelation uses these historical events of
Jeremiah's day as types or examples of last-day events. Modern
"Babylon" is the false religious system that will absorb any
person who is not committed to Christ. Christ presents the three
angels' messages to the world, appealing for loyalty to Him and
rejection of end-time "Babylon." (See Rev. 14:6-12.)
Throughout his writing, Jeremiah expounds on the principles
of righteousness. As you study this quarter's lessons, notice how
relevant these principles are for the church in general and your
own life in particular. You will also want to look for the stun-
ning similarities that exist between Jeremiah's life and the life of
Jesus. It will help to think of Jeremiah as a living type of the
coming Redeemer. "Each of them was 'a man of sorrows, and
acquainted with grief'; each came to his own and his own re-
ceived him not; each passed through hours of rejection, desola-
tion and forsakenness. And in Jeremiah we may see beaten out
into detail, experiences that, in our Lord, are but lightly touched
on by the evangelists."—F. B. Meyer,
Jeremiah
(Fort Washington,
Pa.: Christian Literature Crusade, 1980), p. 6.
An introduction to Lamentations will be given in the lesson
which studies that book.
7
Lesson 1
March 27-April 2
A Place in His Plan
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Jeremiah 1, 2.
MEMORY TEXT: "The Lord said unto me, Say not, I
am a child: for thou shalt go to all that I shall send
thee" (Jeremiah 1:7).
KEY QUESTIONS: Sometimes we may feel God is not aware
of the challenges His church faces. What divine attribute as-
sures us that events do not take Him by surprise? How does
God prepare His church for coming crises?
GOD CALLS YOUTH. Martin Luther was a young adult
(early thirties) when he began the sixteenth-century Reforma-
tion. John Calvin joined the Reformation at 24 and wrote the
first edition of the
Institutes
at 27. During the eighteenth cen-
tury George Whitefield began his open-air preaching to huge
crowds in his early twenties. In the nineteenth century, Ellen
White received her first vision at the age of 17. God often calls
young people to His service in times of crisis. Samuel and
Josiah are two well-known Bible examples.
This quarter we will study the ministry and writings of the
prophet Jeremiah, who may have been no more than 20 years
of age when appointed to the prophetic office. The nation of
Judah was spiritually apathetic, fatally stricken by her sins.
Rampant idolatry clogged the arteries of spiritual life. The
tears of the weeping prophet and his concerned appeals hope-
fully would reawaken the spiritual forces of a dying nation.
8
Sunday
March 27
JEREMIAH AND HIS
TIMES (Jer. 1:1,
2).
Jeremiah's ministry (627-c.570 B.C.) overlapped with that
of his earlier contemporaries, Zephaniah, Habakkuk, and the
prophetess Huldah (2 Kings 22:14), and later with Daniel
(603-535 B.C.) and Ezekiel (593-c.570 B.C.).
What circumstances of birth helped to prepare Jeremiah
for his work as a prophet of God? Jer. 1:1, 2.
Anathoth, one of 13 cities appointed by Joshua as residences
for the priests, lay about three miles northeast of Jerusalem.
Evidence suggests that Jeremiah's father was a common priest,
serving under a high priest of similar name. As "a member of
the Levitical priesthood, Jeremiah had been trained from child-
hood for holy
service."—Prophets and Kings,
p. 407.
Just as God bypassed the bustling cities to favor Bethlehem
as Jesus' birthplace, so He chose the humble Anathoth and its
equally humble citizen, Jeremiah.
The Last Kings of Judah (Jer. 1:2, 3).
Josiah-640-609 B.C., Grandson of Manasseh (696-641 B.C.).
Jehoahaz-609 B.C., Son of Josiah (2 Kings 23:30).
Jehoiakim-609-598 B.C., Son of Josiah (2 Kings 23:34).
Jehoiachin-598-597 B.C., Son of Jehoiakim (2 Kings 24:6).
Zedekiah-597-586 B.C., Son of Josiah; uncle of Jehoiachin
(2 Kings 24:17).
Since Jeremiah began his ministry in King Josiah's thirteenth
year (627/626 B.C.), his writings portray the spiritual and moral
decline in the kingdom of Judah during the last 40 years of its
national existence. Three non-Jewish nations contended for
control of the Near East: Assyria, Egypt, and the rising neo-
Babylonian Empire. Assyria crumbled with the destruction of
its capital, Nineveh, by the Babylonians in 612 B.C. Babylon
also subdued the proud Egyptians. Josiah was caught in the
political and military crossfire between Babylon and Egypt
(2 Chron. 35:20-25). When Josiah died, Judah lost its national
independence, first to Egypt, then to Babylon.
When others around me are drawn into apostasy, and
political situations seem unstable, how can I maintain a
positive witness for my God? (See Phil. 2:14, 15.)
9
Monday
March 28
CALL AND COMMISSION
(Jer. 1:4, 5).
When did God plan Jeremiah's ministry? How would this
fact strengthen him later in his task? Jer. 1:4, 5.
Christians are prone to pray to God to remove the moun-
tains of difficulty that face His church. God's usual plan is to
match spiritually strong men and women with the mountains!
God quietly prepares people for an important role at the right
moment on the stage of life.
"Each has his place in the eternal plan of heaven.
Each is to
work in co-operation with Christ for the salvation of souls. Not
more surely is the place prepared for us in the heavenly man-
sions than is the special place designated on earth where we
are to work for
God."—Christ's Object Lessons,
pp. 326, 327.
Jeremiah hesitated to accept the commission, but the Lord
gave him assurances to overcome his reluctance (Jer. 1:6-10).
"The abiding condition for proclaiming the word of Jehovah
on the Divine side, is that of the consciousness of the suffi-
ciency of God for all He appoints. Lord, I know not how to
speak! Thou wilt speak exactly what I give thee! Lord, I am
only a child! I am with thee! As we hear these words spoken to
our souls, then we dare not adventure forth in our own strength;
but we dare in His strength!"—G. Campbell Morgan,
Studies in
the Prophecy of Jeremiah
(Old Tappan, N. J.: Fleming H. Revell,
1969), p. 28.
How was Jeremiah to relate to the expected reaction from
rulers and people? Jer. 1:10, 17-19.
At this point in Josiah's reign Jeremiah could scarcely imag-
ine the deadly opposition his messages would arouse. Eventu-
ally he would predict the downfall of the Davidic monarchy,
the destruction of the temple, and would call for national sur-
render to Babylon. Blackened by charges of treason, he would
become an object of scorn and derision, worthy of death. But
the promise was certain: "I am with thee . . . to deliver thee"
(Jer. 1:19).
Are
you willing to accept God's plan for your life, even
though, as with Jeremiah, it might mean great hardship?
How can Jeremiah 1:17-19 encourage us to take a stand on
moral and spiritual issues?
10
Tuesday
March 29
TWO VISIONS
(Jer.
1:11-16).
What kind of tree appeared in the vision? What message
did it convey by its symbolism? Jer. 1:11, 12.
Two scenes passed before the mind of the young prophet.
They provide a divine briefing of what was to happen to the
nation, and why.
In Hebrew, the word used for "almond" means "to be wake-
ful," "to watch," because the almond tree was the earliest tree
to flower in the new growing season. The almond symbolized
God's message to Judah. "What do you see? I see a wake-tree
(a watch-tree). You see correctly, for I am awake (or watching)
over my word to perform it." God was not asleep or indifferent
to the conditions in Judah. His word given through the prophet
would take place.
In the second scene how was the imminent destruction of
Judah graphically portrayed? Why did the nation face such a
fate? Jer. 1:13-16.
The large pot tilted southward ("away from the north,"
RSV), its boiling contents about to spill in scalding fury upon
Judah. Although Babylon lay east of Jerusalem, because of
intervening deserts her armies could march into Phoenicia
and Palestine only at their northern borders. (See Eze. 26:7;
Jer. 4:6.) Jeremiah saw in this symbol the strong disciplinary
measures God planned for His rebellious people.
Jeremiah received his call in the thirteenth year of Josiah
(627/626) B.C. Approximately 40 years later, July 19, 586
B.C., the predicted judgment was fulfilled. (See Jer. 39:1-3.)
The princes of Babylon sat in the gate area of the defeated
capital of Judah. Because they had sinned away their proba-
tion, the "word of the Lord" was fulfilled. The prophet wit-
nessed "the literal fulfillment of his own prophecies of im-
pending doom" and shared "in the sorrow and woe that . . .
[followed] the destruction of the fated
city."—Prophets and
Kings,
p. 408.
Like Jeremiah, at one time Jesus uttered severe warnings
(Matthew 23). Since "God is love," why does He sometimes
express Himself in negative terms?
11
Wednesday
March 30
REVIVAL AND REFORMATION (2 Chron. 34:1-7).
At the age of 20 (his twelfth year as king) what kind of
reform did Josiah institute? 2 Chron. 34:1-7. Working his way
through the cities of Israel, as well as those of Judah, how
did his actions fulfill prophecy? 1 Kings 13:1-3; 2 Kings 23:15-
20.
Wicked King Manasseh repented and attempted to make
amends (2 Chron. 33:18-20). Yet his half-century reign, promo-
tion of the grossest forms of idolatry, and the relapse of his son
Amon, left Judah spiritually bankrupt. Placed on the throne at
the age of only 8, Josiah, Manasseh's grandson, reigned at first
under the guidance of counselors.
Jeremiah joined Josiah the following year (Jer. 1:2). The two
young men—together with Huldah, Habakkuk, and Zephaniah—
labored to revive the spiritual life of the nation. God desired to
prevent the ruin of Judah, but the choice lay with the people.
Six years later, what effect did the discovery of the lost
Scriptures ("the book of the law") have on the king's reform
movement? 2 Kings 22:8-11; 23:1-3. Describe Josiah's attempts
to remove the external forms of idolatry. 2 Kings. 23:4-14.
The Scriptures (the writings of Moses) became the basis of
reform. Again God reminded the people of their covenant
relationship. Jeremiah emphasized the necessity of a sincere
renewal of covenant commitment to the Lord. But Josiah's
death and the succeeding reign of his wicked son, Jehoiakim,
quickly unraveled all that the reformers had accomplished.
Later the Lord revealed to Jeremiah the unsatisfactory response
of the people to Josiah's appeals (Jer. 3:10).
"The reformation under Josiah had cleansed the land of
the idolatrous shrines, but the hearts of the multitude had
not been transformed. The seeds of truth that had sprung up
and given promise of an abundant harvest, had been choked
by thorns. Another such backsliding would be fatal; and the
Lord sought to arouse the nation to a realization of their
danger."—Prophets and Kings,
pp. 410, 411.
How can you tell whether revival and reformation are
genuine?
12
Thursday
March 31
LIVING FOUNTAIN OR BROKEN CISTERN (Jer. 2:1-3:5).
In Jeremiah's first public message in the reign of Josiah (Jer.
2:1-3:5), the Lord attempted to rekindle the early love of the
nation for Him (Jer. 2:2).
Write in your own words the challenging question with
which God confronted His people. Jer. 2:4, 5.
"For the moment, we have the amazing picture of God
taking the high line of argument that suggests the loyalty of
His people, and His own disloyalty: If you have turned from
Me Who loved you so . . . there must be a reason for it! Is it in
Me? . . . It was the challenge of wounded love . . . of conscious
faithfulness."—G. Campbell Morgan,
Studies in the Prophecies
of Jeremiah,
pp. 34, 35.
Why was the Lord amazed that Judah had abandoned Him?
Jer. 2:9-11. Describe the two evils they committed in their
pursuit of idolatry. Jer. 2:11-13.
Kittim (Chittim, KJV), the island of Cyprus, came to repre-
sent peoples and lands west of Israel. Kedar, a territory in the
Arabian desert, symbolized nations east of Israel. Search the
nations from west to east, God says, and you will not find
disloyalty worse than that of My people.
"In the presence of such a Teacher [Jesus],
of such an
opportunity for divine education, what worse than folly is it to
seek an education apart from Him—to seek to be wise apart
from Wisdom; to be true while rejecting Truth; to seek illumi-
nation apart from the Light, and existence without the Life; to
turn from the Fountain of living waters, and hew out broken
cisterns, that can hold no
water."—Education,
p. 83.
A wife cherishes her bridal attire. But it would be astonish-
ing if the garments were more important to her than the hus-
band! Yet Judah cherished God's blessings (her attire), while
deliberately disregarding and forgetting the Giver (her cov-
enant Husband)! See Jer. 2:32.
How do the Sabbath and the Communion service re-
mind us of God's blessings? What things in your life might
cause you to forget the more important things of God?
13
Friday
April 1
FURTHER STUDY:
How did other persons in Bible times
discover God's plan for them? Joseph (Gen. 45:5-8); Esther
(Esther 4:14); Isaiah (Isa. 6:8); Paul (Acts 13:1, 2); John Mark
(Acts 15:37-39). How were they sure of God's direction?
Read "The Book of the Law," and "Jeremiah" in
Prophets and
Kings,
pp. 392-409, and "The Life-Work" in
Education,
pp. 262-
271.
DISCUSSION QUESTIONS:
1.
The almond tree represented God's omniscience. He
knows all and is ever vigilant. Is this fact a terror or a
consolation to you? (See Psalm 139.)
2.
What parallels exist between Jeremiah's upbringing
and Jesus'?
SUMMARY:
It was a critical time in Judah. Half a century of
the most wicked forms of idolatry, cruelty, selfishness, and
injustice had eroded the spiritual life of the people. The Lord
meets such crises by appointing people to lead His people
in a
revival of their spiritual life. God commissioned King Josiah
and Jeremiah for this purpose. Faithfully Jeremiah counseled
Judah for the last 40 years of its national existence.
Love Eastern Africa this Thirteenth Sabbath.
Anibal Peralta
In answer to prayer, Anibal Peralta located his
mother to tell her the Adventist message. Please
pray for Anibal's mother and grandparents as he
seeks to draw them to Christ.
For Current Newsbreak, Call 1-800-648-5824
15
S
O 3
1
2.1
4
Global Mission
71
%liF
United By the Power!
Victor Osorio
From Paraguay comes the story of 18-year-old Anibal Peralta,
whose father was killed three months before Anibal was born, by a
drunken man during a fight that stemmed from a card game.
"One day," Anibal's relatives told him and his three brothers
when they were big enough to understand, "you will have to mete justice
by killing that man who killed your father."
Anibal's mother eventually left her three sons to be reared by
their grandparents. Time passed, and when Anibal was a teenager, a
group of Adventist young people, who had walked many kilometers,
arrived at their home in the heart of the jungle to share the gospel. Bible
studies were begun with Anibal's grandparents, but the studies were soon
discontinued.
Anibal, however, received the gospel and a year later left home
to be baptized even though his grandfather forbade him ever to return.
From the midst of the jungle Anibal came out of the darkness of sin to
become a literature evangelist. He wants to take the gospel back to his
people in their Guarani tongue—the language they will accept.
Early in 1991, the same Adventist youth group went to another
village to preach and study again. Among the persons who took their
stand through baptism were Ignacio and his wife, parents of 12 children.
Word reached Anibal that the youth group recognized Ignacio's
name as the man who had killed his father. I (the author) was surprised
to receive this request from Anibal: "I just got news that 600 kilometers
from here lives the man who killed my father and that he is now a
baptized member of the SDA Church, too. During the upcoming youth
congress I would like to give a public testimony and embrace that
man—whom I do not know—and tell him there that I forgive him for
killing my father and that now I want to meet him in heaven."
On the youth-congress platform in September, 1992, with tears
and emotions before hundreds of people, Anibal and Ignacio embraced,
revealing the power of the gospel.
Lesson 2
April 3-9
A Prophet's Pilgrimage
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Jeremiah 11:18-12:4; 14:7-
9; 20:14-18; 36:1-32.
MEMORY TEXT: "I know, 0 Lord, that a man's life is not
his own; it is not for man to direct his steps" (Jeremiah
10:23, NIV).
KEY QUESTIONS: How is a Christian's experience like a
journey? Why does it involve "unlearning," as well as "learn-
ing"? How does a Christian experience growth?
HOW WILL YOUR JOURNEY END? John's spiritual jour-
ney began in the coal mines. With a sense of hopelessness, the
17-year-old miner worked endless days at the coal's face. To
break the monotony, he and his friends wasted their nights
playing poker, smoking, and drinking. One night they slipped
into a Billy Sunday evangelistic tent meeting.
"Listen, my friends," Sunday exhorted, "when a man starts
on a journey, he has one object in view—the end. When pleas-
ures pass away and sorrow and weeping take their place,
what
shall the end be?"
That night John L. Shuler surrendered his life to the Lord-
ship of Jesus Christ. As he exchanged his shovel for the Scrip-
tures, he began a long and arduous spiritual journey. He be-
came a prominent Adventist evangelist.
Every believer is on a pilgrimage. Jeremiah was no excep-
tion. His struggles are similar to ours. Although everyone's
experience is unique, the same God leads us all.
16
Sunday
April 3
PREPARING THE PROPHET (Jer. 1:1; 15:10).
What kind of spiritual training would Jeremiah have re-
ceived in his home at Anathoth? What may we infer? Jer. 1:1.
Assuming that Jeremiah was about 20 years old at the time
of his call, he would have been born in the closing years of
Manasseh's reign. Although many priests had compromised
their faith (Jer. 2:8; 5:30, 31), Jeremiah's parents evidently re-
mained faithful. His many allusions to God's instructions
(torah,
"the law") indicate his home training in the Scriptures. Living
less than three miles from the temple, the youth—like Jesus at
a later time—must have pondered the significance of the rites,
in contrast to the careless crowds who came to the temple (Jer.
7:8-11).
"In the youthful Jeremiah, God saw one who would be
true to his trust,
and who would stand for the right against
great opposition. In childhood he had proved faithful; and
now he was to endure hardness as a good
soldier."—Prophets
and Kings,
p. 407.
Why was the youthful prophet prohibited from marrying?
Jer. 16:1-4.
Marriage and children always held an important part in
Israelite society (Ps. 127:4, 5). Jeremiah's imposed bachelor-
hood, while it denied this compassionate man a
.
caring wife
and the chance to be a caring husband, served as a grim warn-
ing to an unrepentant nation of the horrors of the coming siege
(Jer. 19:9; Eze. 5:10).
The fact that Jeremiah bought land while in prison indicates
that he had some source of independent income (Jer. 32:6-15).
It is doubtful that the tithing system functioned at all after the
death of Josiah. However, the priests and Levites owned the
lands surrounding their appointed cities (Joshua 21:1-3). In
difficult times these provided for their support. (See Neh. 13:10.)
Jeremiah probably derived some income from inherited family
lands.
How does the Lord use home, school, and church to
prepare youth for service? What kinds of influence in these
three institutions can destroy God's plan? Compare Jeremiah's
training for service with that of Jesus.
17
Monday
April 4
THE SENSITIVE PROPHET
(Jer. 14:7-9).
In what important way did the prophet identify himself
with his wayward people? Jer. 14:7-9.
Counselors are trained to empathize with others, but to
remain emotionally detached. This is especially difficult for a
sensitive person to do. Although Judah closed its own proba-
tion (Jer. 7:16; 14:11, 12), Jeremiah was an earnest intercessor in
behalf of his people. Like Moses and Daniel, he identified with
them: "our iniquities," "our backslidings," "we have sinned."
How did the prospect of the nation's ruin by Babylonian
conquest affect Jeremiah? Jer. 4:19-22.
The Hebrews thought of the intestines ("bowels," verse 19,
KJV) as the seat of the emotions. We would say, "My stomach
is tied in knots!" Jeremiah's life was bound up with Judah's. Its
failure was his failure. He physically anticipated the distress
that the people faced.
Why is Jeremiah sometimes called "the weeping prophet"?
What was the significance of his tears? Jer. 9:1; 13:17; Lam.
2:11. Compare Christ's response to Jewish impenitence 650
years later. Luke 19:41-44.
"The Jewish nation was a symbol of the people of all ages
who scorn the pleadings of Infinite Love.
The tears of Christ
when He wept over Jerusalem were for the sins of all time. In
the judgments pronounced upon Israel, those who reject the
reproofs and warnings of God's Holy Spirit may read their
own condemnation. . . .
"Scorner of His love, He addresses you today. . . . Christ is
shedding bitter tears for you, who have no tears to shed for
yourself. . . . And every evidence of the grace of God, every ray
of divine light, is either melting and subduing the soul, or
confirming it in hopeless impenitence."—The
Desire of Ages,
pp. 587, 588.
Do you think Christian tears weaken Christian teach-
ing? Explain. Why is a loving and lovable Christian a
powerful witness for Christ's cause?
18
Tuesday
April 5
THE SUFFERING PROPHET (Jer. 11:18-23).
Jeremiah's experience may have been in Jesus' mind when
He lamented over Jerusalem
(Matt. 23:37). The happier years
under Josiah were soon replaced by daily derision and threats
on the prophet's life. Imprisonment and physical abuse fol-
lowed in the reigns of Jehoiakim and Zedekiah.
Who were involved in a plot on the life of unsuspecting
Jeremiah? What was his response? Jer. 11:18-23; 12:6.
The parallel between Jeremiah's treatment by his country-
men and the treatment given Jesus centuries later is dramatic.
Like Jeremiah, Jesus is compared to a Lamb led to slaughter.
(See Isa. 53:7, 8; Rev. 5:6.) Jeremiah discovered, as Jesus later
did, that "no prophet is acceptable in his own country" (Luke
4:24, RSV).
How did an officer of the temple react to one of the prophet's
warning messages? Jer. 20:1-6.
The flogging consisted of not more than 40 lashes (Deut.
25:2, 3). The stocks confined him in a crooked position, pain-
fully cramping his muscles. The priest misread the prophet,
thinking to drive him into silence with a whip. But prompted
by the Spirit, Jeremiah pronounced specific judgments on the
sin-hardened official.
How did Jeremiah react to the charge made by the priests
and false prophets that he should be executed for his predic-
tions against the temple and city? Why did the princes rescue
him? Jer. 26:8-19, 24.
God had permitted an associate, Urijah, to die as a martyr a
short time before (Jer. 26:20-23). "Of all the gifts that Heaven
can bestow upon men, fellowship with Christ in His sufferings
is the most weighty trust and the highest honor."—The
Desire
of Ages,
p. 225. Jeremiah's last imprisonment took place during
the final siege of Jerusalem. Note how the princes treated him
then, and who delivered him. (See Jer. 38:1-13; 39:15-18.)
Do you believe that suffering for Christ and His service
is a privilege? Why? (See Phil. 1:29; Rom. 5:3-5.)
19
Wednesday
April 6
THE QUESTIONING PROPHET (Jer. 20:14-18).
Jeremiah suffered doubts and discouragements. He en-
deavored to reconcile his hard experiences with his call.
Depressed by the enormous negative reaction to the divine
messages of reproof and promise, and demoralized by the
display of physical violence, he questioned the purpose of his
own existence.
Read the agonizing words the prophet used to vent his
despondency. Jer. 20:14-18; compare 15:10.
"Despondency may shake the most heroic faith, and weaken
the most steadfast will. But God understands, and He still
pities and loves. He reads the motives and the purposes of
the heart. To wait patiently, to trust when everything looks
dark, is the lesson that the leaders in God's work need to
learn. Heaven will not fail them in their day of adversity.
Nothing is apparently more helpless, yet really more invin-
cible, than the soul that feels its nothingness, and relies
wholly on
God."—Prophets and Kings,
pp. 174, 175.
Since his predicted judgments did not occur right away,
what question did Jeremiah ask God? Jer. 12:1-4. What did
God's strange response mean (verse 5)?
What compelled Jeremiah to wonder whether God was
failing him? Jer. 15:15-18; compare Jer. 20:7-9. How did God
bring him to his senses? Jer. 15:19-21.
"Wilt thou be to me like a deceitful brook, like waters that
fail?" (Jer. 15:18, RSV). Jeremiah alludes to a Palestinian wadi,
a stream that may be a torrent in winter, but dry in the sum-
mer. He questions whether God is reliable. God does not argue
the point, but promises His care if Jeremiah will trust Him.
Finally, the prophet surrendered completely to God's will.
"Heal me,
0
Lord, and I shall be healed; save me, and I shall be
saved: for thou art my praise" (Jer. 17:14).
Jeremiah's unease is the same as ours: God sometimes
does not seem to act as we think He should. Why can God
be fully trusted in all life's complex situations?
20
Thursday
April 7
THE WRITING PROPHET (Jer. 36:1-3).
Why did God commission Jeremiah to write his messages
in a scroll? Jer. 36:1-3.
Some prophets, like Elijah and Elisha, left no written mes-
sages that we are aware of. But God chose to extend Jeremiah's
influence through writing. Twenty-two years had elapsed since
Jeremiah's appointment to prophetic office; many hearers would
have forgotten his oral presentations. A written summary would
have a strong impact.
"Thus they had another opportunity
to see their iniquity
and repent. In this we see that God does not delight in afflict-
ing His people; but with a care that surpasses that of a pitying
father for a wayward child, He entreats His wandering people
to return to their allegiance."—Testimonies,
vol. 4, p.
177.
How did Jeremiah produce his scroll? Jer. 36:4, 17, 18.
Although persons like Jeremiah and, later, Paul were ca-
pable authors, both employed secretaries. Baruch assisted
Jeremiah for the duration of his ministry. He read the scroll to
the people and later to the princes, insisting that the messages
were Jeremiah's, not his (Jer. 36:5-19).
What was the king's reaction to God's written message?
Jer. 36:20-26. How did God respond to this open defiance of
His grace? Verses 27-32. What counsel did Jeremiah give
Baruch after this experience? Jer. 45:1-5.
The king's destruction of the written Word is the only in-
stance of such daring recorded in the Bible. It reveals the
depths of human rebellion against God. Humankind may re-
ject God's Word—may even destroy it—but cannot refute its
message or prevent the fulfillment of its predictions. (See Isa.
40:6-8.) Within six years the king was dead, his body dragged
beyond the gates like an animal's carcass (Jer. 22:18, 19; 36:30).
As Christians we are repulsed by the acts of those who
have attacked and/or destroyed the sacred Scriptures. Why
is a Christian's neglect of the Bible far more serious?
21
Friday
April 8
FURTHER STUDY:
You may wish to study in depth the auto-
biographical sections that disclose the prophet's inner struggles.
The principal ones are: Jer. 11:18-12:6; 15:10-18; 17:12-18; 18:18-
23; 20:7-18. Read the last pages of "Jeremiah" and "Approach-
ing Doom" in
Prophets and Kings,
pp. 419-421, 432-439.
DISCUSSION QUESTIONS:
1.
How should the fact that we are all at different points
on our own pilgrimages govern the way we treat others?
2.
Realizing the tremendous influence of just one person
for good (Jeremiah) or evil (Jehoiakim), how important
should Christian parents and church members regard
the spiritual nurture of children and youth?
3.
Why are we encouraged to pray for others? Doesn't
God already know their needs?
4.
If Christians experience trials even as non-Christians
do, what advantage is there in being a Christian? (Com-
pare Isa. 43:2 with 1 Cor. 10:13.)
5.
How does an understanding of the great controversy
between God and Satan help us to reconcile the truth
that God is a loving Father with all the suffering and
hurting we see—and may experience?
"When called to drink of the cup of tribulation and sorrow,
and when tempted in his misery to say, 'My strength and my
hope is perished from the Lord,' he [Jeremiah] recalled the
providences of God in his behalf, and triumphantly exclaimed,
'It is of the Lord's mercies that we are not consumed, because
his compassions fail not. They are new every morning: great is
thy faithfulness.' "—My
Life Today,
p. 327.
SUMMARY:
The autobiographical sections of Jeremiah's book
give insight into his personal struggle to understand the God
he served. Even though his life's journey led through suffer-
ings and doubts, Jeremiah grew in grace to mature faith. We
too will grow to spiritual maturity as we trust the Lord through
the varied experiences of life.
22
Meropi Gjika waited 50 years during the atheism
of her country, Albania, to become the first
baptized Seventh-day Adventist.
For Current Newsbreak, Call 1-800-648-5824
Global A
kiliglem
First Baptism in 50 Years—in Albania!
EU
?
Part 1
Janet Leigh Kangas
What would be your first words if, after waiting for baptism 51
years in the world's only officially atheistic state, the day of your baptism
came? Hear the words of Meropi Gjika on April 18, 1992: "I praise the
Lord for this day, and I thank Him for fulfilling my dream!"
Following the collapse of Communism in Albania in April,
1991, the Trans-European Division was able to locate Flora Lewis, widow
of Daniel Lewis, who brought Adventism to Albania in 1939. Flora
believed that all of the seven-to-ten converts who suffered for Adventism,
but one, were dead. An investigation turned up the one—Meropi Gjika.
Hear her first words to Ray Dabrowski, the minister who found her:
"Now listen, pastor. I had two dreams in my life. The first one
was to hand this sacred money to the church, to the first missionary who
would come, because, though it seems strange, I had an incredible hope
that this day would come—that a pastor would come here. And here you
are, and I see one of my dreams being realized.
"But I have a second dream, too. I have been waiting for 51
years to be baptized. I know that I am too old now, but you will do me
this favor, pastor, you will baptize me. If not, the soil will not absorb my
bones when I die!"
Daniel Lewis had been arrested before he could baptize Meropi
or any of his small group. The tiny company were being beaten, left
without food, thrown from their homes—yet, to pay their tithe they would
go without eating.
Second to be baptized by David Currie that Sabbath was
Meropi's granddaughter, Esther. Four baptisms followed, making 120
Adventist members in Tirana, Albania's capital. Three other towns have
little groups of Adventists.
Next week a glimpse of Daniel Lewis, who would shout
hosannas today could he see the tree he planted 51 years ago with his own
life as seed.
Lesson 3
April 10-16
No Other God
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Jer. 5:1-6; 7:18-20, 29-34;
9:1-8; 10:1-16; 16:10-13.
MEMORY TEXT: "He hath made the earth by his power,
he hath established the world by his wisdom, and hath
stretched out the heavens by his discretion" (Jeremiah
10:12).
KEY QUESTIONS: What is idolatry? Why is idolatry so
attractive to the human heart? What is the relationship be-
tween idolatry and sinning against others?
GOD PROMISES A NEW HEART. Rita Tyson is a living
miracle. She received two heart transplants within 23 hours.
Within two hours after the first transplant Rita's body rejected
the new heart. When a priority call went out for a second heart,
another hospital was able to respond. Heart tissue can be kept
healthy for only four hours outside the body. Because of rapid
communications and surgical skill, the second heart was suc-
cessfully pumping the life-giving current within three hours
and 20 minutes after its removal from the donor. Rita thanks
God every day.
The Creator has endowed many with marvelous medical
skills, but He alone can replace the incurably sinful hearts of
humankind. The people of Judah had given themselves to
idolatry. They were in the last stages of open apostasy, yet
stubbornly refused the skills of the Great Physician. None
need follow their example. The Lord promises: "A new heart I
will give you" (Eze. 36:26, RSV).
24
Sunday
April 10
THE REASON WHY (Jer. 16:10-13).
Israel had maintained a "love affair" with pagan idolatry
ever since their sojourn in Egypt (Eze. 20:6-8). Finally, God
said of the northern kingdom: "Ephraim is joined to idols: let
him alone" (Hosea 4:17). The same critical moment had now
arrived for Judah.
When the Jews heard Jeremiah pronounce the judgments
that were to come upon Judah, what "why" question did they
ask? What effect did their idolatry have on their God-revealed
religion? Jer. 16:10-13.
"In Jeremiah's time as in our own, the critical faith issue is
not atheism, but idolatry. In Jeremiah's time the temptation
was the attraction of the gods of Babylon. In our day the
comparable temptation may be the gods of militarism, of na-
tionalism, of naturalism, of consumerism, of technology."
"The modern form of idolatry is finally autonomy, the sense
that we live life on our own terms."—Walter Brueggemann,
To
Pluck Up, to Tear Down
(Grand Rapids, Mich.: Wm. B. Eerdmans
Publishing Company, 1988), pp. 97, 101.
Why are all forms of idolatry so serious in God's sight? Ex.
20:1-6.
Idolatry in any form displaces the Creator from His rightful
seat of authority in each life. He is ignored, if not rejected or
unknown, and His law is transgressed. Idolatry is human-
centered. In its crude forms the false gods and their images are
simply extensions of humans themselves. Humanism is a re-
fined form: in it humanity thinks it has no need for God. We
ourselves become the object of worship.
"Man is forbidden to give to any other object the first
place in his affections or his service.
Whatever we cherish
that tends to lessen our love for God or to interfere with the
service due Him, of that do we make a
god."—Patriarchs and
Prophets,
p. 305.
The Lord's special message to the world's end-time idola-
ters is given in Revelation 14:6, 7.
How can I determine whether God really has first place
in my life?
25
Monday
April 11
FAMILY RELIGION
(Jer.
7:18-20).
Idolatry flooded Judah just as an incoming tide floods a
beach. One is struck by Jeremiah's record of the national pas-
sion (Jer. 2:28; 11:13).
How did the parents involve their children, as well as
themselves, in their daily pagan worship? Jer. 7:18-20.
The "queen of heaven" is usually identified with Ishtar, the
Assyro-Babylonian goddess, known to the Hebrews as Astoreth
and to the Canaanites as Astarte. She was worshiped as a
goddess of sexual love, maternity, and of war. Her worship
rites included practices that were immoral and debasing.
Describe the horrible practice that was widespread in Judah
at this time. Jer. 7:31-34; 19:5; 32:35 (compare Ps. 106:37, 38).
Idolatry ultimately demeans and debases its devotees. We
shudder at the idea of the parental murder of children as
sacrifices to insensitive idols. But the modern heart can be just
as cruel—as witnessed by all forms of child abuse.
What has always been God's ideal for family religion?
Deut. 6:6, 7; Ps. 78:5-7 (compare Matt. 19:14; John 21:15).
In many parts of the world, it is necessary for both parents
to earn a living outside their home. This often means they must
place their small children in the care of others. Christian par-
ents who do this must then devise effective ways of imparting
their faith in Jesus to their children when they are the most
impressionable.
"When you take up your duties as a parent
in the strength
of God, with a firm determination never to relax your efforts
nor to leave your post of duty in striving to make your chil-
dren what God would have them, then God looks down upon
. you with approbation."—The
Adventist Home,
p. 207.
If you are a working parent, what can you do to make
sure your children are being molded by positive influences
and nurtured in a knowledge of God's will for their lives?
26
Tuesday
April 12
FEEDING ON
ASHES (Jer. 10:1-16).
When we fail to worship God, who is above us (the Creator),
we inevitably worship that which is beneath us (the creature,
Rom. 1:25). Displacing the true God from the center of our
being does not remove our
sense of need
for the Deity, and we
go about creating our own gods.
What attitude of mind resulted from the Jews' adoption of
pagan idolatry? Why? Jer. 10:1, 2, 5. Why are idols powerless
to do good or evil? Jer. 10:3-5, 8, 9, 14, 15. (Compare Isaiah's
satire, Isa. 44:9-20, and Paul's reasoning with the Greeks,
Acts 17:24, 27-29.)
Always there are some people who consider the forces of
nature and the so-called afterlife to be powerful enough to
influence life itself. Many have believed that by cooperating
with these forces their lives now and after death would be
materially and spiritually enriched. Thus the rich and poor,
educated and uneducated, are attracted to the various forms of
paganism, occultism, spiritualism, and mysticism.
The prophets show the folly of worshiping the forces of
nature through man-made objects; they recognize the satanic
agency behind paganism (Ps. 106:36-38; 1 Cor. 10:20, 21).
List Jeremiah's assertions about God that vividly contrast
Him with all false gods:
Jer. 10:10
Jer. 10:12, 16
The God of Israel is true—dependable and trustworthy. He
is the
living
God—the fountain of life, both physical and spir-
itual—to those who trust in Him. He is the
eternal
king—ruling
over the nations of earth to bring about His purposes. As the
Lord of hosts,
He directs the far-reaching ministries of the an-
gels. He is the
Creator
of all things. Humanists today are no
wiser than ancient idolaters. They feed on ashes, expecting to ,
find genuine security and peace apart from the Creator.
Why is true worship of the Creator the only safeguard
against the many forms of false worship? Why and how is
Sabbathkeeping a protection against false worship?
27
Wednesday
April 13
FOR ONE'S OWN SAKE (Jer. 5:1-5).
In order to show Jeremiah the deep-seated depravity of
the nation, what promise did God make to him? Jer. 5:1-3.
Failing to find a genuinely righteous person among the regu-
lar citizens of Jerusalem, to whom did Jeremiah turn? With
what results? Jer. 5:4-6.
Bible religion has two dimensions: supreme love to God and
impartial love toward one another (Matt. 22:36-40; compare
Welfare Ministry,
p. 48). When any form of idolatry displaces
our love for God, it displaces our love for one another.
Abraham pleaded with the divine Judge to spare Sodom,
even "for ten's sake" (Gen. 18:22-33). The Lord promised Jeremiah
the extension of Judah's probation if the prophet could find
one
who lived justly with his neighbors and in harmony with the
truth. Neither among the lower nor the higher classes could
such a person be found!
What kind of sins were being committed throughout the
land? Jer. 5:23-29; 6:6, 7, 13; 7:5-10.
The open and widespread violation of the last six precepts
of the Ten Commandments, which govern human relation-
ships, was a direct result of violating the first four. National
idolatry resulted. The rights of the poor were trampled on;
self-seeking excluded concern for those less fortunate. The two
tables of the divine Law are inextricably bound together. Jesus
affirmed that brotherly love among believers (the horizontal
dimension) was an evidence of their discipleship to Him (the
vertical dimension, John 13:34, 35).
"Love to man is the earthward manifestation of the love of
God.
It was to implant this love, to make us children of one
family, that the King of glory became one with us. And when
His parting words are fulfilled, 'Love one another, as I have
loved you' (John 15:12); when we love the world as He has
loved it, then for us His mission is accomplished. We are fitted
for heaven; for we have heaven in our hearts."—The
Desire of
Ages,
p. 641.
How does love for God and humanity fulfill the Law?
(See Rom. 13:8-10.) Why does this require a "new birth"
experience? (See 1 Peter 1:22, 23.)
28
Thursday
April 14
INCURABLE WOUNDS (Jer. 9:1-8; 30:12, 13).
How did God figuratively describe the nation's spiritual
condition? Jer. 30:12, 13. Why did the prophet wish to get
away from the people by retreating to a "shack in the desert"
(TLB)? Jer. 9:1-8.
Some diseases are successfully cured if diagnosed early, but
are fatal if permitted to run their course. Judah had long been
warned by the prophets. But now in the last decades of na-
tional existence her spiritual heart disease seemed incurable.
"The people's lack of healing was not due to the absence of
means to effect a cure, but to the refusal . . . to come to the
Great Physician. Perhaps the people had become insensible to
their needs. Perhaps they were too proud to accept the rem-
edy. . . . Perhaps they had grown to love the disease. At any
rate they would not look to the Healer and live."—SDA
Bible
Commentary, vol.
4,
p. 394.
No human society can function without the element of mu-
tual trust. In Judah the whole fabric of morality was frayed
beyond repair. Neighbor exploited neighbor. Covetousness,
fraud, and overreaching characterized the conduct of the people
at all levels.
What two striking figures describe the terrible spiritual
plight of the nation? Jer. 17:1, 9, 10.
The Hebrew word indicates that the sharp stone set in the
engraver's iron tool was probably emery, flint, or a stone of
related hardness, not a diamond. Instead of God's law being
written on the people's hearts (Ps. 37:31; Isa. 51:7), their trans-
gressions had been engraved there. Such was—and is—the
tragic result of a believer's pursuit of any form of idolatry. The
phrase "desperately wicked" literally reads "incurable." The
carnal mind has no ability to heal itself.
"One wrong trait of character, one sinful desire, persis-
tently cherished,
will eventually neutralize all the power of
the gospel. Every sinful indulgence strengthens the soul's aver-
sion to God."—Steps
to Christ,
p. 34.
How can the "unpardonable sin" be avoided? (Matt. 12:31.-
37).
29
Friday
April 15
FURTHER STUDY: Jeremiah states a universal truth (Jer. 17:9).
In what terms do Ezekiel and Paul describe the same condi-
tion? Eze. 11:19; Rom. 8:6-8. How can this condition of the
"natural man" (1 Cor. 2:14) be changed? Ps. 51:1, 2, 10, 11; Eze.
36:26, 27; John 3:1-15. What is accomplished by this means?
Heb. 8:10. Read "The Sinner's Need of Christ" in
Steps to Christ,
pp. 17-22.
"Are we worshipers of Jehovah, or of Baal? of the living
God, or of idols?
No outward shrines may be visible; there
may be no image for the eye to rest upon; yet we may be
practising idolatry. It is as easy to make an idol of cherished
ideas or objects as to fashion gods of wood or stone. Thou-
sands have a false conception of God and His attributes. They
are as verily serving a false god as were the servants of
Baal."—Ellen G. White Comments,
SDA Bible Commentary,
vol. 1,
p. 1105.
DISCUSSION QUESTIONS:
1.
Do you agree that the critical faith issue in today's
society is not atheism, but idolatry? Explain.
2.
Why does love for God—the God of the Scriptures—
increase a believer's respect for and value of other
human beings and the environment?
3.
How can adults involve children and youth more ac-
tively in the faith we profess? What youth programs
could our own congregation initiate and help develop?
4.
Why does the worship of the true God tend to remove
our human fears about so many things?
5.
To whom do all forms of idolatry give allegiance? How
can this allegiance be transferred to the true God?
6.
How does Jesus warn against the idolatry of posses-
sions in Luke 12:16-21?
SUMMARY:
Idolatry violates the first table of the Decalogue
by displacing God in the affections and allegiance of the be-
liever. Thus idolatry opens the door for the assertion of human
independence over the will of God. The moral collapse of
Jewish society in Jeremiah's day was a direct result of their
national rejection of God's authority. Such moral collapse is
always the bitter fruit of humans' seeking to become indepen-
dent of the Creator.
30
First Baptism in 50 Years—Albania!
Part 2
Janet Leigh Kangas
A word glimpse of Daniel Lewis is all we have, for his widow,
Flora, has no pictures. The Communists destroyed all his belongings.
Before Daniel and Flora could escape the persecution in Albania,
about 1950, with their two young children (John, 6; Esther, 3), they were
arrested and jailed, Daniel in one jail, Flora and the children in another.
Four days later the children were taken, and for a year and a
half Flora didn't know their whereabouts. (Esther and Flora were reunited
upon Flora's release 18 months later, but John was kept in an orphanage
and died in a mental hospital 20 years later.)
Meropi (see Part 1) received a letter from Daniel in jail,
pleading with her to take care of him and Flora. Meropi went to the jail
month after month. She washed Daniel's clothes and brought him food.
Flora washed her own clothes. Meropi took them bread and pies.
Death came to Daniel about 1953—but only after severe
suffering. Because he wouldn't work on Sabbath and woke up every
morning saying, "Jesus is my life!" his teeth were broken and the inside
of his mouth so injured that he could no longer talk.
Consequently Daniel took a pencil and wrote, "Jesus is my life!"
The guards then pulled out his nails and damaged his fingers so that he
was unable to write. Following that, Daniel raised his arms and bleeding
hands toward the sky, then placed them over his heart to indicate "Jesus
is my life!"
Flora never saw her husband again after the day of their arrest.
Friends reported that Daniel was put in a cellar for four months with
water up to his neck. When seen in court where he received a 20-year
sentence, Daniel wasn't recognizable.
Adventist leaders first established contact with Flora in 1992.
This led to contact with Meropi. At that meeting, Flora repeated her
greeting at least 30 times:
"How is it possible that a pastor is in my
house?"
Janet Kangas
In perspective, the Holy Spirit is at work in a
country long before the missionaries. Global
Mission did not bring the Holy Spirit to Albania;
the Holy Spirit brought Global Mission to
Albania.
For Current Newsbreak, Call 1-800-648-5824
31
Lesson 4
April 17-23
Wedding Vows
Israi
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Jer. 3:1-20; 11:1-10; 18:7-
10; 22:8, 9; 31:31-34.
MEMORY TEXT: "But this shall be the covenant that I
will make with the house of Israel; After those days, saith
the Lord, I will put my law in their inward parts, and write
it in their hearts; and will be their God, and they shall be
my people" (Jeremiah 31:33).
KEY QUESTIONS: How important to social stability are
our promises in the agreements we make? In the spiritual
realm why does God take our promises so seriously?
DO YOU VALUE YOUR COVENANT WITH GOD?
"Brother," a woman spoke timidly, "do you have a Bible for
my people?" The woman stepped from the back of the room
where several had gathered to hear a layman speak.
This woman had traveled 6,000 miles to find a printed Bible
from which her people could make handwritten copies. Will-
ingly, the layman placed ten Bibles in the astonished woman's
outstretched hands as tears of joy coursed down her cheeks.
How precious is the Word of God to these believers in spite
of deprivation, harassment, and persecution! They prize their
covenant with God more highly than life itself.
How unlike the people of ancient Judah, who lightly es-
teemed their ties to the Creator! They deliberately chose to
abandon the covenant and disregard their promises. To her
spiritual Husband, Judah's actions said, "I don't love You any-
more. Leave me that I may go my own way."
32
Sunday
April 17
BROKEN PROMISES
(Jer. 22:8, 9).
Adam's transgression ruptured the relationship the Creator
had initiated with the human family. In our sinful situation,
God reestablishes that same loving relationship by means of a
covenant of grace. The biblical covenant is both a committed
relationship between God and believers (like a marriage bond)
and an arrangement for saving and restoring them to full har-
mony with their Maker.
What explanation would the Gentiles receive when they
asked why Israel's God had permitted the destruction of
Jerusalem? Jer. 22:8, 9.
The biblical covenant contains three fundamental articles:
(1) the covenant
promises,
affirmed by God's oath (Eph. 2:12;
Gal. 3:16, 17; Heb. 6:13, 17); (2) the covenant
obligations—obedi-
ence
to God's will as expressed in the moral law of the Ten
Commandments (Deut. 4:13); (3) the covenant
means
to meet
the obligations or conditions: the plan of salvation through
Christ (Isa. 42:1, 6, 7; Heb. 8:10-12).
When did Israel enter into a covenant relationship with
God? With whom had that bond already been formed? Ex.
19:4-6; 24:3-8; Gen. 17:1, 2, 7, 8. What happened to this special
covenant relationship when Judah fully embraced pagan idola-
try? Jer. 1:16; 22:9.
As the descendants of Abraham, the people of Israel were
already in covenant with God when He led them from Egypt.
At Sinai, God renewed His covenant with them as an orga-
nized nation. I "will be your God, and ye shall be my people"
(Lev. 26:12). Israel freely assented.
A hard core of three thousand people who remained unre-
pentant influenced the Sinai failure (Ex. 32:28). But now, after
some 900 years of experience in the covenant bond, Judah's
shamefully broken promises and collapsed morality are far
more serious (Jer. 3:3; 6:15). Even so, rather than dissolve the
covenant bond, a longsuffering God chooses to discipline His
covenant partner with captivity.
How is the act of baptism like a covenant relationship?
On my part? On God's part?
33
Monday
April 18
OBEY AND LIVE (Jer. 11:1-11).
While some contracts or covenants enumerate the privileges
those who sign them will enjoy, they also specify penalties if
the agreement is broken. The covenant that God established
with Israel at Sinai specified both blessings (if obedient) and
curses/judgments (if disobedient). This aspect of God's cov-
enant moved Josiah to action. (See 2 Kings 22:8-13; Deuteronomy
28.)
Some Bible students believe the recovered "book" was the
scroll of Deuteronomy (see Deut. 31:24-26); others, along with
Josephus, understand it to have been a temple copy of the
entire Pentateuch—the five books of Moses.
What was the intent of God's message to Judah: to de-
stroy them or to bring them to covenant faithfulness? Jer.
11:1-5. To what places was Jeremiah to carry God's appeal?
Jer. 11:6-8.
"Jeremiah called their attention repeatedly to the counsels
given in Deuteronomy. More than any other of the prophets,
he emphasized the teachings of the Mosaic law, and showed
how these might bring the highest spiritual blessing to the
nation and to every individual heart. 'Ask for the old paths,
where is the good way, and walk therein,' he pleaded, 'and ye
shall find rest for your
souls.'"—Prophets
and Kings,
p. 411.
Jeremiah continued to call for repentance and recommit-
ment to the covenant (Jer. 7:3; 26:13). But eventually, what
did God inform His servant about Judah's response? Jer.
11:9-12. (Note Jesus' calls to repentance in Mark 1:15 and
Luke 13:3, 5.)
"This is an age in which many consider their word as of
little weight. . . . Covenants are repudiated, agreements vio-
lated, pledges forgotten. Breaking faith is common, disregard
of responsibility almost universal. Christ Himself wondered
whether He should find faith on the earth when He returned at
the last day."—M. L. Andreasen,
The Sanctuary Service
(Wash-
ington, D.C.: Review and Herald, 1947), p. 121.
Why is repentance essential to transformation? What re-
lationship does repentance have with the gospel? Why?
34
Tuesday
April
19
WANDERING WIFE
(Jer. 2:2;
3:1, 20).
Under what beautiful figure does God describe the cov-
enant bond? Jer. 2:2 (compare Eze. 16:8; 2 Cor. 11:2).
The Lord is "the faithful God who keeps covenant" (Deut.
7:9, RSV), and He expects His people to "keep covenant" like-
wise. For both the ancient Israelite and the modern believer,
the covenant bond is a committed union like the marriage
bond. In effect, God says, "I will be your husband and you will
be My bride. I will supply all your needs, both spiritual and
physical." And the believer responds, "You have redeemed
me; therefore, I will love You and serve You with all my
heart." Thus, in the covenant union God establishes a saving
relationship with humankind.
When Judah began to dally with idolatry and finally to
embrace it, how did God regard her action? Jer. 3:1, 20; 2:20;
11:15.
"Many lovers.
Because Judah had been joined in solemn
covenant relationship with God, her act of going after other
gods was regarded as spiritual adultery. She was guilty not
only of a single case of infidelity but of persistent and repeated
wanderings after numerous gods."—SDA
Bible Commentary,
vol. 4, p. 365.
According to the New Testament, how serious is the sin of
infidelity to the covenant relationship? James 4:4-6.
"Sin is about betraying the divine Lover. It
arises out of a
personal relationship. It is about spurning the love God has for
us. It is about unfaithfulness. It is about a desperate, irrational,
self-destructive, unnatural, hell-bent determination to go it
alone and play god for ourselves."—David Day,
Jeremiah
(Lei-
cester, England: InterVarsity Press, 1987), p. 33.
It takes quality time and effort to make a marriage suc-
ceed. List the parallels between marriage and our relation-
ship with Christ. What am I doing to ensure that my "mar-
riage" to God is a success?
35
Wednesday
April 20
GOD'S PROMISES: CONDITIONAL OR UNCONDI-
TIONAL? (Jer. 18:7-10).
Jeremiah and apostate Judah differed theologically. Popular
theology denied Jeremiah's assertion that the fulfillment of the
covenant promises was conditional on Israel's obedience through
faith.
In the days of King Hezekiah, what promise did God
make to protect Jerusalem and the nation from the arms of
Assyria? Why? Isa. 37:33-36 (compare 2 Kings 18:1-7).
Jeremiah's countrymen argued that because the temple was
God's, He would protect it and His people. (See Jer. 7:4; com-
pare Matt. 23:38; 24:1, 2.)
"In vain would be the trust they might place in the temple
and its services.
Rites and ceremonies could not atone for sin.
Notwithstanding their claim to be the chosen people of God,
reformation of heart and of the life practice alone could save
them from the inevitable result of continued transgression."
"Let none who claim to be the depositaries of God's law
flatter themselves that the regard they may outwardly show
toward the commandments will preserve them from the exer-
cise of divine justice. . . . A sin-hating God calls upon those
who claim to keep His law to depart from all iniquity. A
neglect to repent and to render willing obedience will bring
upon men and women today as serious consequences as came
upon ancient
Israel."—Prophets and Kings,
pp. 414, 416, 417.
What clearly stated principle governs the fulfillment of
God's promises or curses/judgments? Jer. 18:7-10.
God's curses are as much a promise as His blessings. His
blessings minister salvation to those who trust His word. Those
who trust in themselves while claiming His word will find the
curses to be as sure as the blessings. The fact that God will
fulfill His word is unconditional. Which way His word is ful-
filled is conditional upon a faith that manifests obedience. This
is what Judah learned in the days of Jeremiah and the captivity
that followed.
What lessons about covenant faithfulness can the Chris-
tian church today learn from its ancient counterpart?
36
Thursday
April
21
RENEWING THE COVENANT (Jer.
31:31-34; Heb. 8:6-13).
Morally bankrupt, the Jews faced foreign exile. But the Lord
encouraged them to look for the appearance of the Messiah
and His subsequent reign (Jer. 29:10-14; 23:5, 6).
Because of their faith in the coming Messiah, what kind of
covenant did God promise to make with them? Jer. 31:31-34.
What is "new" about this "new covenant"?
There is nothing essentially
new
in God's new covenant
promises (Jer. 31:33, 34). The parties are the same: God and
Israel. The Ten Commandments are the same; God had always
desired to write them in the heart (Isa. 51:7; Ps. 37:31). Grace
for the forgiveness of sin (because Christ, the antitypical sin-
offering, was coming) had always been available through the
sanctuary rituals (Heb. 9:1). What was "new" about this cov-
enant was its focus. In the "old" covenant, the Israelites failed
to realize the "exceeding sinfulness of their own hearts," and
that without Christ it was impossible for them to keep God's
law. (See
Patriarchs and Prophets,
pp. 371, 372.) They entered
into it under the false assumption that they themselves pos-
sessed the power to obey God's will (Ex. 19:8; 24:3, 4). But the
new covenant "is founded on better promises" (Heb. 8:6, NIV),
God's promises of salvation in Christ. "'Jesus has become the
guarantee' (Heb. 7:22) of its fulfillment by forgiving our sins
and writing His law on our hearts."—Arnold V. Wallenkampf,
Salvation Comes From the Lord
(Hagerstown, Md.: Review and
Herald, 1983), p. 89.
When did Jeremiah's forecast of a renewal of the covenant
find fulfillment? Matt. 26:26-30; 1 Cor. 11:25.
The Messiah could not renew the covenant with national
Israel; they would not receive Him (John 1:11). After the cap-
tivity the Jews forsook pagan idolatry, but they rejected the
Covenant-maker Himself (John 19:15). Christ renewed the cov-
enant with only a "remnant" of Israel—His disciples—in con-
nection with the institution of the Communion Supper. In this
manner He became the Mediator of the new, or renewed, cov-
enant as foretold by Jeremiah (Heb. 8:6-13).
How does participation in the Communion ordinances
renew my covenant relationship with God?
37
Friday
Ap
ril 22
FURTHER STUDY:
To establish that the Abrahamic covenant
was offered to Israel at Sinai and is offered to us today, study:
Gen. 17:7, 9; Ps. 105:8-10; Gal. 3:15-17. Read "Jeremiah" in
Prophets and Kings,
pp. 415-417, and "The Law Given to Israel"
in
Patriarchs and Prophets,
pp. 303-314.
"In the Bible
the sacred and enduring character of the rela-
tion that exists between Christ and His church is represented
by the union of marriage. The Lord has joined His people to
Himself by a solemn covenant, He promising to be their God,
and they pledging themselves to be His, and His alone. He
declares: 'I will betroth thee unto me forever; yea, I will betroth
thee unto me in righteousness, and in judgment, and in loving-
kindness, and in mercies.' . . .
"The unfaithfulness of the church to Christ in permitting
her confidence and affection to be turned from Him, and al-
lowing the love of worldly things to occupy the soul, is likened
to the violation of the marriage vow."—The
Great Controversy,
p. 381.
DISCUSSION QUESTIONS:
1.
Could the Adventist Church—like Judah—sin away
our day of grace? Does the fact that we have been given
the special truth for this time (the three angels' mes-
sages) prevent the church from falling out of covenant
with God should we pursue a course of open violation
of the divine will? Explain why the "temple" of truth
cannot save us individually or corporately if we will-
ingly forsake
it.
2.
Which arrangement promotes the greatest human hap-
piness: To call upon the Creator in time of need, or to
live in a committed covenant relationship with Him
each day?
3.
List three or four steps a person can take to mend a
broken covenant relationship with God. How can an
already good relationship with Him be strengthened?
SUMMARY:
The religion of the Bible is fashioned in the form
of a love covenant between God and the believer. Like a mar-
riage bond it is a committed relationship requiring faithfulness
on the part of each. To break covenant with God, as Judah did,
is to commit spiritual adultery. But those who choose to live
within the parameters of the covenant of grace enjoy a saving
and enriching relationship with their Creator.
38
Global Mission
Egi
t7
The Argument
Nicola Levterov
One evening as Pastor Nicola Levterov was walking to the
meeting hall where he was to preach, he noticed some young men
arguing. As he approached he asked, "Why are you arguing?"
"None of your business," said a young man, dropping his
cigarette.
"Well, I don't know what you are arguing about now, but I
know what you'll be arguing about in a few minutes," challenged the
pastor, arousing their curiosity. "Do you know which church is the true
church?"
The young men answered that they had many problems, and
asked why should they
even think
about churches? "If you want to learn
something, come to my lecture," challenged the pastor again. All but one
youth agreed they would rather go to a cafe near the meeting hall.
The undaunted pastor persisted. "First come to the meeting and
then I'll come with you to the cafe." The youth entered the church, with
the pastor praying silently for them.
Afterward, the pastor met them. "Now, can you tell me the true
church?"
"My grandmother said the true church is Orthodox," replied one.
"Are we going to argue now?" the pastor teased.
"No, I must read more and talk with my grandmother."
"Next Sunday I'll meet you here, and we'll continue this
conversation. Come early and attend the Bible study group," the pastor
invited. "You may find it interesting."
During the week the pastor and his family prayed for these
young men. The next Sunday two youth arrived for church. They also
attended The Bible study and asked many questions. The second Sunday
they brought two more friends. The following week they attended the
Friday and Sabbath evening meetings, and on Sunday they all brought
their girlfriends. One brought his sister. They attended every lesson.
At the conclusion of the Bible course, three young men and
three young women were baptized. If you visit one of our churches in
Sofia, you will find these youth active in the church.
One youth's father became angry and decided to see this strange
church that had changed his son. He began attending and liked the church
services. Now he and his wife are going to be baptized soon!
"Witnessing approaches that may not succeed for one pastor or layperson
may work well for another. Don't make a principle out of your own
experience. Let the Holy Spirit be as creative with others as He is with
you. "-Janet Kangas
For Current Newsbreak, Call 1-800-648-5824
39
Lesson 5
April 24-30
The Praying Prophet
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Jer. 3:12-4:2; 14:1-9, 19-
22; 17:5-8; 29:11-14; 32:16-25.
MEMORY TEXT: "Ah Lord God! behold, thou hast made
the heaven and the earth by thy great power and stretched
out arm, and there is nothing too hard for thee" (Jeremiah
32:17).
KEY QUESTIONS:
If God knows all about us, why should
we pray? Why are our prayers in behalf of others acceptable to
God?
PRAYER UNLOCKS DIVINE RESOURCES.
Nations trans-
mit messages by code to their embassies, service forces, and
other entities, thereby protecting national secrets. National gov-
ernments also employ cryptanalysts—code breakers—who try
to decipher the coded messages other nations flash over the
airwaves.
God has encoded His message to humankind in the Bible.
Even though its "good news" is hidden to millions (1 Cor.
2:14), this is not because the Creator desires to hide it (John
7:17). The
key
to unlock God's Word is sincere prayer in the
hand of faith.
"Ask,"
God encourages, "and it shall be given
you" (Matt. 7:7).
"Why should the sons and daughters of God
be reluctant
to pray, when prayer is the key in the hand of faith to unlock
heaven's storehouse, where are treasured the boundless re-
sources of Omnipotence?"—Steps
to Christ,
pp. 94, 95.
40
Sunday
April
24
TEACH US TO
PRAY (Jer.
3:22-25).
Whether aloud or silent, public or private, prayer is the
believer's way of conversing with God. Jeremiah is sometimes
called the "weeping prophet," but he equally deserves the title
of "the praying prophet."
What was God's strong appeal to Israel at the outset of the
prophet's ministry? Jer. 3:12-14. How does a sinner approach
the Lord? What prayer did the Lord compose for repentant
Jews to pray? Jer. 3:22-25.
Although the proclamation of Jeremiah 3:12-14 was made to
the northern tribes (in captivity since 722 B.C.), God's appeal
to Judah was similar. The Lord outlined in simple terms the
steps back to His welcoming embrace and care: Acknowledge
your transgressions and return to Me.
The Lord's Prayer is a model that Jesus gave
("After this
manner
therefore pray," Matt. 6:9). Through Jeremiah the Lord
outlined a prayer for His people to repeat just as a parent
teaches a small child how to pray.
"Coming to Christ
does not require severe mental effort
and agony; it is simply accepting the terms of salvation that
God has made plain in His Word. . . . Come with humble
hearts, not thinking that you must do some good work to merit
the favor of God, or that you must make yourself better before
you can come to Christ. . . . Claim the Promise of God, saying,
'Lord, forgive my sin; I put my hands into Thy hand for help,
and I must have it, or perish. I now
believe.'"—Selected Mes-
sages,
book 1, pp. 333, 334.
What assurance does God give His people if they pray the
prayer of repentance He has suggested? Jer. 4:1, 2.
It is always God's desire to receive and forgive every sincere
penitent who calls upon Him for forgiveness, no matter how
brief or halting the prayer (Luke 6:37; 18:13, 14). Jesus even
teaches us the words we may say—simple words that a child
may use, yet more profound than the wisest can fully grasp.
What evidence do we have that God will
hear
our prayers
whatever our circumstances may be? List the reasons that
He does not always
answer
in the way we think best.
41
Monday
April 25
THE HOPE OF ISRAEL (Jer. 14:7-9).
One of Jeremiah's recorded intercessory prayers was ut-
tered during the time of an extreme drought in Judah (Jer. 14:1-
6). The reason for this natural calamity was obvious in light of
the covenant curses/judgments (Jer. 3:1-3; Deut. 28:15, 22-24).
What does Jeremiah openly confess as he identifies him-
self with his people? What is his request? Jer. 14:7.
Jeremiah's confession is full and free—without any self-
justification. The prophet personally acknowledges "our" iniq-
uities and backslidings, that they have been committed
against
God
and are
many,
and that they
testify
openly of their guilt.
"Do thou it for thy name's sake" means for God to "act" (RSV)
for the sake of His own character. God's name (character)
possesses the qualities of mercy, grace, longsuffering, and for-
giveness (Ex. 34:5-7). In his petition Jeremiah alludes to these
characteristics, thereby asking God to pardon their sins.
By what title does the prophet address God? What is its
significance? Why does Jeremiah use four figures of speech?
Why would his final petition be the most appealing to the
heart of God? Jer. 14:8, 9.
Jeremiah is the only Bible writer to address God as "the
Hope of Israel." (See also Jer. 17:13.) Without the only true
God, the nation was doomed to destruction. The interceding
prophet reminds God that He has always been "the Saviour"
of Israel "in time of trouble" (Jer. 14:8). Doubtless he was
thinking of God's many deliverances of His people from trial
and calamity. These past deliverances indicated clearly God's
intense love for Israel. Why, then, argues the praying prophet,
should You act like a stranger (or foreigner) or a traveler or as
some helpless giant—apparently indifferent to the terrible
condition of Your people? The appeal is heart-rending: Dear
Lord, our only hope, Your name
on
us indicates Your owner-
ship
of
us. Don't abandon Your own.
Does God answer an intercessory prayer that confesses
another person's sin? What is the purpose of such prayer?
42
Tuesday
April 26
JEREMIAH PRAYS FOR HIS PEOPLE
(Jer.
14:19-22).
Both prayers recorded in chapter 14 are thought to have
been uttered during the time of the drought. Both reveal the
concern Jeremiah felt for his people and his persistent interces-
sion for their salvation.
What challenging, anguished questions does the heart-
sick prophet ask God? Jer. 14:19. Again, what wide-sweeping
acknowledgment does Jeremiah make? How far back does
he go? Jer. 14:20.
Jeremiah was a child of his times just as were the apostles-
in-training in a later age. He too found it incredible that God
would permit the destruction of the nation, temple, and capital
at the hands of Babylon. Would God really reject Judah?
Jeremiah is one of several prophets who at various times
prayed earnestly in behalf of other spiritually needy people.
Recall their names and prayers. (See Gen. 18:23-32; Ex. 32:30-
32; 1 Sam. 7:7-12; Dan. 9:3-19; also note Jesus' prayer for His
disciples and us in John 17:6-26.)
Jeremiah closes with three short pleas involving God's
character, throne, and covenant. What is his reasoning? Jer.
14:21. What was God's sharp response? Jer. 15:1, 6, 7. Com-
pare His responses to earlier unrecorded prayers. Jer. 7:16;
11:14; 14:11.
To Jeremiah the honor of the true God was at stake. God had
chosen Israel to be His special people because He loved them
(Deut. 7:7, 8) and had entered into a solemn covenant to be
their God (Deut. 7:9). Thus, He became their king. To permit
their destruction by pagan armies would make it appear that
He was capricious in His love, powerless in His rule, unfaith-
ful to His covenant.
Jeremiah was slow to grasp the sin-hardened condition of
Judah. Judah no longer loved Yahweh or honored His king-
ship or witnessed for Him to other nations. This is why the
Lord was "weary of relenting" (Jer. 15:6, RSV).
What does Jeremiah's experience suggest regarding prayer
for those who we think will respond to the Spirit's draw-
ing?
43
Wednesday
April
27
ELEMENTS OF
PRAYER (Jer. 29:11-13).
We gain insights for a more meaningful prayer life by ob-
serving some elements of prayer illustrated by Jeremiah's per-
sonal petitions.
In what manner does the prophet approach God? Jer. 12:1;
4:10; 20:7.
God is the believer's friend (James 2:23). Although Jeremiah
is always respectful of the Deity, his prayers are not formal. He
converses freely with God about his questions and doubts, and
at times intercedes for Judah. He lived, it would seem, in
continual communion with the Lord. (See 1 Thess. 5:17; Phil.
4:6, 7.)
What attitude of mind is required if we sincerely wish
God to hear us? Jer. 29:11-13.
"The whole heart must be yielded to God, or the change can
never be wrought in us by which we are to be restored to His
likeness. By nature we are alienated from God. . . . God desires
to heal us, to set us free. But since this requires an entire
transformation, a renewing of our whole nature, we must
yield ourselves wholly to Him. The warfare against self is the
greatest battle that was ever fought. The yielding of self,
surrendering all to the will of God, requires a struggle; but
the soul must submit to God before it can be renewed in
holiness."—Steps
to Christ,
p. 43.
How does Jeremiah illustrate the element of faith, an es-
sential ingredient in effective prayer? Jer. 17:5-8 (compare
Heb. 11:6).
In
the Old Testament faith is often referred to as
trust.
There
is no other source of salvation than Christ (Acts 4:12). Faith in
Him alone provides access to the waters of eternal life. Faith in
God enables us to confess our sins (Jer. 3:13) and to acknowl-
edge our inability to change ourselves (Jer. 13:23; 2:22).
In what ways could my prayer-walk with God be made
more natural and significant to my Christian experience?
44
Thursday
April 28
PRAYING IN PERPLEXITY (Jer. 32:16-25).
There never is an inappropriate time or place to pray. Nor is
there any matter inappropriate to share with our Father. Never
does God turn Jeremiah away.
Why is Jeremiah deeply perplexed by God's instruction to
buy a field in Anathoth from one of his relatives? Jer. 32:16-
25. What assurance did God purpose to give Judah by this act
even while they were being besieged by the Babylonians?
Jer. 32:42-44.
God hears every prayer. Place and posture are not the
major concerns when the heart is burdened and turns to God.
The early Christians prayed at the Jewish temple (Acts 3:1).
God also heard the prayers of Eliezer standing beside his
camels at a watering trough. Nehemiah prayed as he stood
before the king and queen of Persia. Job prayed from an ash
heap. Jesus wrestled with issues of eternal consequence in
an olive orchard.
For whom did Jeremiah direct the exiles to pray in spite
of their difficulties as captives? Jer. 29:4-7 (compare 1 Tim.
2:1-4).
"Take to Him everything that perplexes the mind. Nothing
is too great for Him to bear, for He holds up worlds, He rules
over all the affairs of the universe. Nothing that in any way
concerns our peace is too small for Him to notice. There is no
chapter in our experience too dark for Him to read; there is no
perplexity too difficult for Him to unravel. No calamity can
befall the least of His children, no anxiety harass the soul, no
joy cheer, no sincere prayer escape the lips, of which our heav-
enly Father is unobservant, or in which He takes no immediate
interest."—Steps
to Christ,
p. 100.
One of the last recorded acts of Jeremiah's long prophetic
ministry was to pray for others. (See Jer. 42:1-4.) The request
came from insincere, hardened field captains who recognized
that Jeremiah was a man of prayer, one who daily lived in
communion with God.
Why is praise a vitally important element in prayer? (See
Rom. 15:11.)
45
Friday
April 29
FURTHER STUDY: Believers commonly pray for themselves,
since prayer is the medium of communion with God. How-
ever, intercessory prayer (praying in behalf of others) is also an
important spiritual privilege. What can you learn from the
following examples: Luke 22:31, 32; 23:34; John 17:1-26; Eph.
3:14-21. Read "Secret Prayer" in
Gospel Workers,
pp. 254-258,
and "The Privilege of Prayer" in
Steps to Christ,
pp. 93-104.
DISCUSSION QUESTIONS:
1.
As committed Christians, why do we need to pray
daily? Compare the practices of David and Daniel (Ps.
55:17; Dan. 6:10).
2.
What is "persevering" prayer? Why is it needed? Doesn't
God hear us the first time we pray? (See Luke 18:1-8.)
SUMMARY: "Prayer is the breath of the soul. It is the secret of
spiritual
power."—Gospel Workers,
p. 254. Jeremiah's personal
prayers, as well as his writings, provide us rich insights into
the genuine, down-to-earth prayer-walk available to every be-
liever.
New help understanding prophecy-
7 volumes on Daniel & Revelation—
Daniel & Revelation Committee Series
•
Selected Studies on Prophetic Interpretation, vol.
1. Is the
year-day principle biblical? $6.95, 137 pages.
•
Symposium on Daniel,
vol. 2. What links connected Daniel 8
and Leviticus? $12.95, 557 pages.
•
The Seventy Weeks, Leviticus, and the Nature of Prophecy,
vol.
3. Does confessed or unconfessed sin defile the sanctuary?
$12.95, 394 pages.
•
Issues in the Book of Hebrews,
vol. 4. What is the significance
of the Day of Atonement allusions in Hebrews? $9.95, 250 pages.
•
Doctrine of the Sanctuary: A Historical Survey (1845-1863),
vol. 5. What are the critics' objections? $9.95, 238 pages.
•
Symposium on Revelation,
Books 1 and 2. What are the seals
and trumpets? What is the role of the papacy in our time? Just
off the press. $12.95 each.
From your ABC or the Biblical Research Institute
12501 Old Columbia Pike, Silver Spring, MD 20904
46
Why Not a Name?
Luis Barba Briceno
Elobal Mission
EF
7
Why doesn't this little girl have a name?
mused Flora, in
Arequipa, Peru, as she pondered the Bible story of the little captive girl
who served in General Naaman's estate.
I know!
Flora thought.
The Lord wants me to give her my
name!
And so Flora prayed for the opportunity to repeat the story! Her
story was to resemble the inspirational story more than she imagined, for
she soon went to work as a housekeeper and nanny to two daughters of
a professional couple, Jose and Eliana.
Flora efficiently prepared food as she had learned at the church,
and asked whether she could pray when someone in the home was sick.
Eventually she requested permission to take the girls to a special Sabbath
School program. Jose and Eliana, although concerned, consented because
of their affection and respect for Flora. The girls began to go to Sabbath
School regularly.
One Sabbath curiosity led Jose and Eliana to visit the Cradle
Roll class themselves. They were profoundly impressed with the
enthusiasm and methodology. And also when the girls began singing the
little songs and praying over the food at dinnertime.
Flora gave God the glory and prayed, "Lord, I want to invite my
pastor to come and meet them. Please make a miracle happen, just as in
the old days! Amen."
After a cordial meeting between Flora's pastor and her
employers, Bible studies began. Jose says, "I was interested only to learn
more about Christian culture. I never thought I would discover so many
eternal truths." In September, 1989, about five years after Flora came,
Jose and Eliana were baptized.
And that's not the end. Jose is an architect, and has supervised
the construction of five churches, on Sunday he checks roofs of others,
and has volunteered his work on an evangelistic center. "He's a
tremendous man, very consecrated," reports a mission leader. "He never
says no to a pastor."
Flora says, "Thanks to God that He uses humble human beings,
and doesn't consider social position, culture, or job."
Like Flora, would you be willing to give the little captive maid
your
name in the story?
Those who are humble in heart the Lord will use to reach souls whom the
ordained ministers cannot approach. They will be moved to speak words
which reveal the saving grace of Christ - Testimonies,
vol. 6, p. 43.
For Current Newsbreak, Call 1-800-648-5824
Lesson 6
May 1-7
God's Object Lessons
Sabbath
Afternoon
READ FOR THIS WEEK'S STUDY: Jer. 8:4-12; 13:1-11; 19:1-
15; 27:1-15; 35:1-19.
MEMORY TEXT: "Hear ye, and give ear; be not proud: for
the Lord hath spoken" (Jeremiah 13:15).
KEY QUESTIONS:
Why do words like
authority, law,
and
submission
often seem negative? Why is it so difficult for the
human will to obey our Father's authority?
GOD ORDERS BOTH NATURAL AND SPIRITUAL LAWS.
Each year around November, 100 million black-and-orange
Monarch butterflies start their annual migration from south-
eastern Canada and northeastern United States to the moun-
tains of southwestern Mexico, 2,500 miles away. Scientists have
tracked some elements of this major migration at 3,000 feet,
gliding with the thermal currents. Fragile, apparently helpless,
the butterflies unerringly find their winter breeding grounds.
The returning progeny, three or four generations later, make
the trip north. Evidently their "navigational system"—we call
it instinct—is passed on genetically. We marvel at the wisdom
and power of our Creator when we see such precise obedience
to physical law. Only humankind willfully rebels against God's
laws.
God directed Jeremiah to employ a variety of object les-
sons—some from the natural world and others from everyday
human life. His purpose was to persuade His people to obey
His laws, which were for their benefit.
48
Sunday
May 1
A HORSE RUSHING INTO BATTLE
(Jer. 8:4-12).
What simple illustrations does God employ to urge His
people to repentance? But what was Judah's unnatural reac-
tion to mention of her moral deviations? Jer. 8:4-6.
In this passage the Lord attempts to reason with Judah by
graphically illustrating the unreasonableness of their persis-
tent sinning, which broke their covenant with Him.
What striking phenomenon does God use as His third
illustration? What is His implied appeal? Jer. 8:7.
In this context the Hebrew word translated "judgment"
(KJV) means "ordinance" (RSV) or "requirements" (NIV).
The divine ordinance governing the migratory behavior of
certain birds is paralleled with the divine ordinance govern-
ing human behavior.
Natural science demonstrates that our universe functions in
harmony with physical laws. Migratory instincts imprinted in
the genetic code of some birds enable them to perform amaz-
ing feats. The arctic tern, born within ten degrees of the North
Pole, at six weeks of age migrates 11,000 miles to the Antarctic
for wintering, returning on time to its same arctic nesting place
for the summer.
We human beings live under moral law, as well as under
physical law. It is not natural for us, as unregenerate sinners,
to obey the divine will (Rom. 8:6-8). Israel was God's covenant
bride, redeemed from Egyptian bondage and carefully taught
and instructed in the will of God. Their problem was not a lack
of knowledge, but an incredible lack of
fidelity.
When the sure word of God is spurned, how does it affect
human wisdom? Jer. 8:8, 9 (compare Deut. 4:5-9).
"To man alone, the crowning work of His creation, God
has given a conscience to realize the sacred claims of the
divine law, and a heart capable of loving it as holy, just, and
good; and of man prompt and perfect obedience is required.
Yet God does not compel him to obey; he is left a free moral
agent."—Selected Messages,
book 1, p. 216.
49
Monday
May 2
RECHABITE FAITHFULNESS (Jer. 35:1-19).
In the nomadic Rechabites God found an object lesson on
choosing to obey. (If you are interested in the history of the
Rechabites, see 1 Chron. 2:55; Judges 1:16; Num. 10:29; 2 Kings
10:15-28; Jer. 35:11.)
Why did Jeremiah invite the Rechabites into one of the
temple chambers? Jer. 35:1-5. Why did they refuse Jeremiah's
invitation? Jer. 35:6-10. What lesson did God teach through
this illustration? Jer. 35:12-17.
Observing the ills that derived from alcohol drinking and
certain problems in city dwelling, Jonadab commanded his
sons to abstain from wine and to remain a nomadic people. For
more than 200 years the Rechabites had faithfully obeyed the
charge of their ancestor. Strange as it may seem, people are
sometimes more loyal to the commandments of men than they
are to the commandments of God.
"If the directions of a good and wise father, who took the
best and most effectual means to secure his posterity against
the evil of intemperance, were to be so strictly obeyed, God's
authority should be held in as much greater reverence as He is
holier than
man."—Testimonies,
vol. 4, pp. 175, 176.
The essence of righteousness by faith is wholehearted de-
pendence on God's word. "Faith cometh by hearing, and hear-
ing by the word of God" (Rom. 10:17). "Man shall not live by
bread alone, but by every word that proceedeth out of the
mouth of God" (Matt. 4:4). Because the just live by faith (Rom.
5:1) and faith comes by God's word, righteousness comes by
God's word.
Abraham believed God's word, and that belief was counted
to him as righteousness (Gen. 15:6). By faith he acted upon
God's promise, "being fully persuaded that, what he [God]
had promised, he was able also to perform" (Rom. 4:21). To-
day, God calls us to be people of the Word. As the Rechabites'
faithfulness to their earthly father contrasted with Judah's faith-
lessness to their heavenly Father, so we will be distinct from all
other people. Why? Because we "keep the commandments of
God and have the faith of Jesus" (Rev. 14:12).
What can cause us to obey human laws while disobeying
God's laws? How can we counteract those causes?
50
Tuesday
May 3
THE SHATTERED JAR
(Jer. 19:1-15).
Twenty years from Judah's downfall, what powerful par-
able did Jeremiah enact for the elders and priests? Jer. 19:1-
10.
The setting for this parable added strength to its meaning.
The east gate, more correctly translated "the Potsherd Gate"
(RSV, NIV), through which the party passed, was most likely
the place where broken pottery was discarded. And although
desecrated by King Josiah (2 Kings 23:10), the valley of Hinnom
apparently was still used by Judah for human sacrifice as well
as a place to bury criminals.
What was the message of the parable? Jer. 19:10-13.
Jeremiah's statement in verse 3 "was like pouring gasoline
onto a burning fire. . . . Perhaps someone standing there would
recall the dying screams of his own child, sacrificed in such
fire. The very ground to which Jeremiah had brought them
was stained with the blood of innocents. They had been brought
to the scene of their crime, caught red-handed in their guilt. . . .
"Lifting it [the jar] high for all to see, he smashed it against
the Potsherd Gate. His voice rises above the hollow burst of
sound. [Verse 11 quoted.] They [Judah] shall receive the bury-
ing place of criminals. How fitting! Yet how offensive to their
self-righteousness!"—John Guest,
The Communicator's Commen-
tary, vol.
17, pp. 151, 152.
Judah had become like the dry and brittle clay pot. Unlike
the malleable clay (Jer. 18:1-6), the Master Craftsman could no
longer work this clay (Jer. 19:10, 11). God had meant for them
to be a vessel carrying forth His righteousness to the world.
Instead they had allowed the world to fill their vessel with all
manner of abominations.
The implications of the smashed jar were not contrary to the
promises of restoration to be fulfilled after the captivity. The
potsherds lying scattered on the ground "shouted" doomsday
for Judah as it was. No further opportunity now remained for
the spiritual life of the nation to be mended.
What does the shattered jar teach us about personal
accountability to our Creator? What relevance does this
parable have for the Seventh-day Adventist Church?
51
Wednesday
May 4
THE LINEN LOINCLOTH
(Jer.
13:141).
What did God tell Jeremiah to purchase and wear? Jer.
13:1, 2. Whom did the garment represent? Verse 11. What was
the significance of the particular garment chosen? Where
was Jeremiah to place and later retrieve the garment? Jer.
13:3-7.
Moses exclaimed: "What great nation is there that has a god
so near to it as the Lord our God is to us, whenever we call
upon him?" (Deut. 4:7, RSV). The pillar of cloud and fire that
guided Israel in the trackless wilderness (Ex. 13:21, 22) and the
tabernacle/temple—God's dwelling place (Ex. 25:8)—should
have reminded Judah of the intimate union God sought.
The river Euphrates formed the boundary between Syria-
Palestine and Mesopotamia. Its nearest point to Jeremiah was
350 miles distant. Two round trips meant a total of 1,400 miles!
The term
Euphrates
foreshadowed Judah's removal to Babylon
on the Euphrates.
What was the message of the ruined garment? Jer. 13:8-11.
Pride, the excessive love of self, is the real root of human sin
and the hidden element alluded to in these visual aids. No bird
stifles its migratory instinct, but human pride struggles to
suppress the promptings of the Spirit. Pride asserts its desires
over those of the Father—so it can do its own thing. Pride
hardens the will into a stubborn stance even though it thereby
faces obvious ruin. Pride accepts a connection with God, but
only to receive His gifts, not His authority. Pride accepts no
yoke imposed by God.
"The sin that is most nearly hopeless and incurable is
pride
of opinion, self-conceit. This stands in the way of all
growth. When a man has defects of character, . . . when he is so
imbued with self-sufficiency that he cannot see his fault, how
can he be
cleansed?"—Testimonies, vol. 7,
pp. 199, 200.
How can we reject the pride that struggles for the control
of our lives and become humble Christ-like characters?
(See
The Desire of Ages,
p. 661.)
52
Thursday
May 5
WOODEN YOKES (Jer. 27:1-15).
At the time this object lesson was enacted, 10,000 Jews were
already in exile. Zedekiah, who had sworn loyalty to
Nebuchadnezzar in the name of the true God, was reigning
(2 Chron. 36:13).
Describe the enacted parable found in Jeremiah 27:2. What
message was this parable intended to convey to Israel's neigh-
bors? Jer. 27:3-11.
The Hebrew text indicates that Jeremiah made a yoke for
each ambassador to take back to his monarch, as well as a yoke
for himself. He may have worn his yoke before them. The
council of foreign ambassadors discussed the matter of a united
revolt against Babylon.
Divine compassion and reluctance shine through in this
passage. Jeremiah had predicted deportation. Now the prom-
ise: those nations submitting would be permitted to remain
intact in their own homelands.
With whom did Jeremiah plead that Judah should submit
to the overlordship of Babylon, thereby saving the nation
from total ruin? Jer. 27:12-15.
"The lightest punishment that a merciful God could inflict
upon so rebellious a people, was submission to the rule of
Babylon; but if they warred against this decree of servitude,
they were to feel the full rigor of His chastisement. The amaze-
ment of the assembled council of nations knew no bounds
when Jeremiah, carrying the yoke of subjection about his
neck, made known to them the will of God. Against deter-
mined opposition Jeremiah stood firmly for the policy of
submission."—Prophets
and Kings,
p. 444.
Submission was God's will; it was also sound policy. The
lives of thousands were at risk, as well as the survival of the
city and temple. But the stubborn pride of Zedekiah and his
princes, blind to God's will and the safety of their subjects, was
false patriotism. In their defiance they pulled the whole totter-
ing Jewish state down on their own heads.
In this life we are subjects of either God or Satan. Why is
Christ's "yoke" and burden "light"? (See Matt. 11:28-30.)
53
Friday
May 6
FURTHER STUDY:
Read "Approaching Doom" and "The Last
King of Judah" in
Prophets and Kings,
pp. 423-426, 431, 432, 442-
444; "The Beatitudes" in
Thoughts From the Mount of Blessing,
pp. 6-9 (first beatitude).
"If we would permit our minds to dwell more upon Christ
and the heavenly world, we should find a powerful stimulus
and support in fighting the battles of the Lord. Pride and love
of the world will lose their power as we contemplate the glo-
ries of that better land so soon to be our home. Beside the
loveliness of Christ, all earthly attractions will seem of little
worth. . . . The words and the character of Christ should be
often the subject of our thoughts and of our conversation, and
each day some time should be especially devoted to prayerful
meditation upon these sacred themes."—The
Sanctified Life,
pp. 91, 92.
DISCUSSION QUESTIONS:
1.
Why does the sin of pride require a new-birth experi-
ence? (See John 3:1-17; Rom. 8:6-8.)
2.
Explain the meaning of Proverbs 16:18.
3.
How does the believer receive "the mind of Christ,"
who lived such a self-sacrificing life to bless others?
(See Phil. 2:1-8; Acts 10:38; 1 Cor. 2:9-16.)
4.
Compare the function of instinct in the animal king-
dom and the function of the Holy Spirit in a believer's
life. How are they similar? dissimilar?
SUMMARY:
Abstract reasoning is hard to grasp, but the mind
readily pictures an illustration or concrete object and naturally
searches for its significance. That is why Jesus many times
taught the principles of His kingdom through parables. And
that is why God instructed Jeremiah to use visual aids in
presenting His messages to Judah. These visual aids included
migratory birds, the family of the Rechabites, a clay jar, a linen
undergarment, and a wooden yoke. Each had its specific em-
phasis, but each in some way touched on the universal human
problem—pride.
If we are willing to surrender to Christ's Lordship, then God
will create within us a humble, teachable spirit that will de-
light to do His will.
54
Global Mission
The Angry Atheist
Nicola Levterov
How stupid of these people to work without pay!
thought the
atheist neighbor of the Adventist church as she passed the workers who
were building it. She also believed that being a Christian was stupid,
even suggesting to her neighbors that they burn the church.
For 15 years the Adventist members were the object of her
ridicule, during which time she wrote reports against them and collected
signatures demanding the closure of the church.
During the Communist regime she was assigned to spy on the
Adventist church. She began with prayer meeting and listened to the
prayers. One person prayed for God's protection from their enemies!
How she laughed at that.
However, when she left the church, she couldn't forget that
prayer. It was constantly on her mind. Her friends asked about the
sermon she had heard. She told them about this prayer and said, "These
people prayed for
us.
"Are you going to be a Seventh-day Adventist?" they asked. "I
would rather die than be a Seventh-day Adventist!" she assured them.
The Communists again ordered her to spy on this church. She
attended every Sabbath, which gradually became a desire! Now when
someone would talk against religion, she would agree, but would say that
they should not talk against Seventh-day Adventists. "They are different,"
she would say.
The Communists were upset at her change of attitude and they
forbade her to attend anymore. But the following Friday evening she
went anyway. They were angry with her. Now she was as firm in her
conviction to attend as she had once been in her conviction to ridicule the
church.
Following an evangelistic campaign, she joined a Bible study
group. She began keeping the Sabbath. She obeyed all the Bible
principles. But she did enjoy her gaudy makeup and earrings. She asked
Pastor Levterov for advice. He told her that she must decide and that he
would pray for the Lord to give her wisdom and power.
On May 30, 1992, she was baptized. Where were the earrings?
"I left them on earth. I'm preparing for heaven. I traded my earrings for
a crown of glory!" Now her mother, aged 90, plans to be baptized as well.
Forth from his dark and lonely hiding place
(Portentous-sight!) the owlet Atheism,
Sailing on obscene wings athwart the noon,
Drops his blue-fringed lids, and hold them close,
And hooting at the glorious sun in Heaven,
Cries out, "Where is it?"
Samuel T. Coleridge.
Fears in Solitude
For Current Newsbreak, Call 1-800-648-5824
55
Lesson 7
May 8-14
A New Start
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Jer. 18:1-12; 24:1-10.
MEMORY TEXT: "Behold, as the clay is in the potter's
hand, so are ye in mine hand, 0 house of Israel" (Jeremiah
18:6).
KEY QUESTION:
Failure
is never a welcome word, yet our
failures can become steppingstones to something better. Why
is this especially true in the spiritual realm?
GOD'S LOVE ILLUSTRATED.
Willie Davis, or "Mr. Willie,"
as the children called him, was the gentle custodian of an
elementary school in the State of Georgia, USA. The children
and their teachers were his life. Recently "Mr. Willie" died.
Davis never learned to read. But he wanted to give disad-
vantaged children a new start. He named as a beneficiary of
his life-insurance policy the behavior-disordered students of
the first grade. Already the teacher of the class has begun to
use part of the large bequest to buy equipment to make "Mr.
Willie's" dream come true.
Willie Davis' concern for these young, misdirected children
reflects the great concern God had for rebellious Judah. Unlike
the situation of these children, Judah had every advantage
from the very beginning. But their craving for idolatry had led
them into apostasy. Yet God determined to give them a new
start, even though it involved a period of captivity.
56
Sunday
May 8
ANOTHER VESSEL (Jer. 18:1-12).
Where did the Lord send Jeremiah to learn about His
forgiveness and recreative power? What challenging ques-
tion did God ask Judah? Jer. 18:1-6.
"We are not ignorant of his [Satan's] devices," the apostle
Paul declares (2 Cor. 2:11). The plan of the enemy is to cause us
to sin, crush us with guilt, then lead us to believe we are
beyond God's saving grace.
The object lesson of the potter at work on his wheel appears
to have been given early in Jehoiakim's reign, when national
reform still seemed within reach. (See Jer. 36:1-3.) The potter's
first attempt to form a vessel was unsuccessful. But he molded
the yielding clay into a new object of beauty.
The figure of the potter emphasizes God's sovereignty
over His creation. In the parable, why did the potter form the
clay into a second vessel? What important principle is illus-
trated here? Jer. 18:7-10. What kind of response did Judah
make to God's warning and appeal in the light of the potter's
lesson? Jer. 18:11, 12.
God will not violate the individual's right of choice. God
was willing to pardon His people and give them a new start.
But the choice was theirs. If they repented, the Lord would
build the nation again; if they refused, He would destroy them.
Both God's covenant promises and His judgments depend on
the human response to His appeals.
In Jeremiah 18:8, 9 God's reaction to Judah's choice is
termed "repentance." But God's repentance differs from
human repentance. "Man's repentance implies a change of
mind. God's repentance implies a change of circumstances
and relations."—Patriarchs
and Prophets,
p. 630.
Unfortunately, the response of the people of Judah was, not
an exclamation of despair, but of defiance. We do not need to
follow their example. As penitent sinners we may choose to
remain in the Potter's hand, willing to be remade into what-
ever serviceable vessel He sees fit to mold.
Does your spiritual experience seem to be a failure? If
so, will you let the Master Potter remold you according to
His design?
57
Monday
May 9
A PARALLEL PARABLE (Luke 15:11-24).
Six hundred years after Jeremiah's time, Jesus told the par-
able of the prodigal son. Its message is similar to the object
lesson of the potter. Both are addressed to persons who once
rejoiced in God's love, but who departed into the "far country"
of self-serving. Both display the depths of God's love.
How does Jesus describe the younger son's departure from
his father's plan for his life? Luke 15:11-16.
The youth is weary of the restraints of home life. He has his
own ideas of what constitutes happiness. He desires his father's
wealth, but not his authority. He runs from an authority that
commands only for his good, to become enslaved to an author-
ity that drives him to ruin.
"Whatever the appearance may be,
every life centered in
self is squandered. Whoever attempts to live apart from God is
wasting his substance. He is squandering the precious years,
squandering the powers of mind and heart and soul, and working
to make himself bankrupt for eternity."—Christ's
Object Les-
sons,
pp. 200, 201.
What brought the son back to his senses? What did he
determine to do? Luke 15:17-20. How did the father receive
his repentant son? Luke 15:20-24. How does this relate to the
potter's experience? Jer. 18:4-6.
"Can you believe that when the poor sinner longs to return,
longs to forsake his sins, the Lord sternly withholds him from
coming to His feet in repentance? Away with such thoughts! . . .
Nothing can hurt your own soul more than to entertain such
thoughts of our heavenly Father. Our whole spiritual life will
catch a tone of hopelessness from such conceptions of God.
They discourage all effort to seek God or to serve Him. We
must not think of God only as a judge ready to pronounce
sentence against us. He hates sin; but from love to sinners He
gave Himself, in the person of Christ, that all who would
might be saved and have eternal blessedness in the kingdom of
glory."—Testimonies,
vol. 5, p. 633.
What caused the son's view of his father to change?
What is your view of our heavenly Father?
58
Tuesday
May 10
PETER'S PARDON (Luke 22:61, 62).
The experience of the potter (Jer. 18:1-12) and the story of
the younger son (Luke 15:11-24) were parables. Both portray
God's design, but not His actual accomplishment. The Bible,
however, includes many accounts of people like ourselves who
permitted God to remake them.
What flaw in Peter's life led to his undoing? What was his
great need? Luke 22:31-34.
Read Luke 22:54-60. What was Christ's reaction to Peter's
cowardly behavior? What was Peter's? Why didn't the grieved
disciple commit suicide? Verses 61, 62. How did Christ en-
able Peter to make a new start? John 21:15-22. What soon
became evident in the new Peter? Acts 4:13.
Peter's spiritual condition was ripe for a crisis. His high
opinion of himself (Matt. 26:33, 35), his irregular prayer life
(Matt. 26:40, 41), his personal refusal to acknowledge the cross
of self-denial (Matt. 16:21-24), and his self-sufficient nature
shaped him for failure. Does this sound like anyone else you
know? Yourself, perhaps?
"The same compassion that reached out to rescue Peter is
extended to every soul who has fallen under temptation. It is
Satan's special device to lead man into sin, and then leave him,
helpless and trembling, fearing to seek for pardon. But why
should we fear, when God has said, 'Let him take hold of my
strength, that he may make peace with me'? [Isa. 27:5]. . . .
"Christ offered up His broken body to purchase back God's
heritage, to give man another trial. . . . [Heb. 7:25 quoted.] By
His spotless life, His obedience, His death on the cross of
Calvary, Christ interceded for the lost race. And now, not as a
mere petitioner does the Captain of our salvation intercede for
us, but as a Conqueror claiming His victory."—Christ's
Object
Lessons,
p. 156.
Recall the dismal failures and subsequent glorious vic-
tories of David (Psalm 51), Mary Magdalene (Luke 7:37-50;
compare John 12:1-8), and Zacchaeus (Luke 19). Since these
sinners found a new beginning through Christ, you may
too. Read Phil. 4:13.
59
Wednesday
May 11
FIRST THINGS FIRST (Jer. 7:1-7).
What was the earliest appeal Jeremiah made for a thor-
ough change? What would this kind of circumcision involve?
Jer. 4:3, 4.
A new spiritual start cannot succeed if we insist on perpetu-
ating our former experience. (See Eph. 4:22.) For every believer
in Christ, this is the important "first."
The scriptural basis for Jeremiah's preaching was the "book
of the law," the Pentateuch, and especially the book of
Deuteronomy. According to Moses, spiritual circumcision re-
quired cutting away of stubborn, obstinate attitudes toward
God (Deut. 10:16) and, in their place, cultivating wholehearted
devotion to Him and His will (Deut. 30:6).
In his later "temple Discourse," how did the prophet re-
peat God's appeal for thorough change? Jer. 7:1-7.
Even though pagan idolatry had replaced the true worship
of God, the outward show of the temple services was main-
tained. Yet no new beginning could occur for Judah without a
thorough change in attitudes and lifestyle.
"The fountain of the heart
must be purified before the
streams can become pure. . . . The Christian's life is not a
modification or improvement of the old, but a transformation
of nature. There is a death to self and sin, and a new life
altogether. This change can be brought about only by the effec-
tual working of the Holy Spirit."—The
Desire of Ages,
p. 172.
Why is the new-birth experience—taught elsewhere in the
Scriptures (Eze. 36:26, 27; John 3:1-17)—essential to a success-
ful new start? Jer. 13:23.
A major reason why some believers do not enjoy a victori-
ous experience, and find the Christian way so difficult, is that
they attempt to attach themselves to Christ without detaching
themselves from cherished sins and idols. (See Matt. 6:24;
Testimonies,
vol. 5, p. 231.)
How can you know that you have experienced "the new
birth," a new start in Christ? (See Rom. 8:6-8; Ps. 40:8.)
60
Thursday
May 12
LOOKING AHEAD (Jer. 24:1-10).
Judah rejected the offer of a new beginning, portrayed by
the object lesson of the potter and clay (Jer. 18:12). But looking
beyond the discipline of the captivity, God foretold a new start
for His people.
Shortly after the 597 B.C. deportation, what strange vision
was given the prophet? Jer. 24:1-3. Who had been exiled?
2 Kings 24:10-16.
The two baskets of figs represented the divided Jewish com-
munity, one part in Babylon and the other in Judah.
Human wisdom would suggest that the exiles were the
subjects of God's wrath, while those who remained had been
protected. But whom does God identify as the "good figs"?
Jer. 24:5. What was His plan for them? Verses 6, 7.
The Babylonian captivity could easily have become the grave-
yard of Judaism and the true faith. Though largely apostate
itself, the community in exile and their descendants possessed
the potential for the rebirth of the nation. Through the writings
of Jeremiah (Dan. 9:2) and especially through the ministry of
Ezekiel (Ezekiel 2, 3), God kept the torch of truth burning
during the captivity. A remnant would accept God's grace (a
new heart) and would renew their covenant relationship (Jer.
24:7; Eze. 36:24-28). God would replant them in Palestine.
What counsel did God instruct Jeremiah to give the Jews
in Babylon by means of a letter? Jer. 29:1-10. Why did God
want them to build, plant, marry, and rear families? What
spiritual appeal did He make? Verses 11-14.
The providences of God seem mysterious to us. What often
appears as the end is really a new beginning. Under the watch-
ful eye of the Refiner, the fiery crucible of war and exile was
separating the dross (Jer. 24:8-10) from the silver (verses 5-7),
making possible a new start.
How does Romans 8:28, 29 envision a new start for each
of us?
61
Friday
May 13
FURTHER READING:
Study the following passages on re-
pentance: Acts 5:31; Rom. 2:4; 2 Cor. 7:9-11; 2 Tim. 2:25. Read
"Repentance" in
Steps to Christ,
pp. 23-36; "Two Worshipers"
and "Lost, and Is Found" in
Christ's Object Lessons,
pp. 152-160,
198-207.
"When Jesus speaks of the new heart,
He means the mind,
the life, the whole being. To have a change of heart is to
withdraw the affections from the world, and fasten them upon
Christ. To have a new heart is to have a new mind, new
purposes, new motives. What is the sign of a new heart?—a
changed life. There is a daily, hourly dying to selfishness and
pride."—Sons
and Daughters of God,
p. 100.
DISCUSSION QUESTIONS:
1.
Alcoholics and other persons addicted to destructive
lifestyles never start to heal until they admit helpless-
ness. Why? Where does the Bible teach this attitude of
admission?
2.
Why are we often helped to understand our wonderful
God better through tragedy than through prosperity?
3.
If a potter fails the first time, he can rework his clay
and form another vessel similar to the one he origi-
nally intended to make. Why is this not always pos-
sible with God and sinners, even though He graciously
receives any repentant sinner who comes to Him?
4.
What attitude should we take toward our failures? Why
should we not regard them as the end of meaningful
life?
5.
Why is it possible for a believer to "give thanks in all
circumstances" (1 Thess. 5:18, RSV)? Consider the cri-
sis for thousands of captured Jews in 597 B.C. and their
subsequent experience.
SUMMARY: The object lesson of the potter attempting to make
a second vessel from the clay, Jesus' parable of the prodigal
son, and Peter's recovery from his terrible denial of Christ
teach one central lesson: failure and backsliding need not mean
the end of meaningful life. By God's grace, we can begin again.
There is, indeed, a "land of beginning again." It is the glory of
Christ to save to the uttermost those who reach out to God in
sincere penitence.
62
ESohal Mission
\1
/
4
1kie
l
Holdup in Pigtown—U.S.A.
Darcy Smith
Doris, a woman in her late 60s, sat on her apartment steps,
smoking. It was a nice day to be outside, but not to be invited to a
meeting.
Two people, lay volunteers recruited by Adventist Resource
Management Service, approached Doris. They were involved in a Global
Mission thrust aimed at Pigtown, a suburb of Baltimore, Maryland, where
there was no Adventist church. The two extended an invitation to Doris
to attend a series of meetings, beginning that night. In her loud,
outspoken way, Doris declared, "I don't need any of that religion!"
For many people, that would have been a final answer, causing
them to move on. But Doris met her match in boldness. Sara, one of the
volunteers, looked her in the eye and responded, "Maybe you
do
need
religion. I tell you what. The meetings start tonight at 7:00 p.m. I'll be
at your house at 6:45, and I want you to be ready!"
Doris was ready that night and every night after. The
evangelistic meetings soon were replaced with regular Sabbath services,
for a church is now functioning in Pigtown. Doris came to church every
week. The Spirit of God is moving in her life, prompting her to make
changes. For instance, she rescheduled her job at Burger King (a fast-
food restaurant) in order to have Sabbaths free.
Even though she hasn't joined the Adventist faith through
baptism yet, and is still part of a group who meet outside between Sabbath
School and church to have a smoke, God's Spirit is calling her to
something better.
In her rough way, Doris expresses a hunger for truth. One
Sabbath as the congregation waited for the church service to begin, Doris
stuck her head into the room where the pastor was making final
preparations. In a loud voice she queried, "What is the holdup, Pastor?
Come on out here and preach to us!"
Darcy Smith
The Global Mission thrust in Pigtown resulted in
22 baptisms, with 33 more attending a weekly
Bible study.
For Current Newsbreak, Call 1-800-648-5824
i
ll
63
Lesson 8
May 15-21
Sabbath Sacredness
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Jer. 17:19-27.
MEMORY TEXT: "Remember the sabbath day, to keep it
holy. Six days shalt thou labour, and do all thy work: but
the seventh day is the sabbath of the Lord thy God" (Exo-
dus 20:8-10).
KEY QUESTION:
The book of Jeremiah often refers to the
Ten Commandments. But God instructed Jeremiah to make an
extended presentation of Sabbath sacredness. Why is Sabbath
observance so important to the believer's covenant relation-
ship with God?
SABBATH EFFICIENCY.
A good swimming stroke is one
that provides a period of rest. It does not matter how effi-
ciently the arms pull or the legs kick; if there is not a regular
time when the arms and legs can rest, the swimmer will be-
come exhausted all too soon. Our spiritual, mental, and physi-
cal natures all need rest on a regular basis, or we will become
extremely inefficient.
Thus God planned not only for daily rest but for weekly
rest, as well. The Sabbath originated in Eden. Its true observ-
ance ever keeps the Creator in view, counteracts the tendency
to idolatry, and strengthens the believer's saving relationship
with God. In spite of Jewish apostasy and the later substitution
of another day by many Christian churches, the Sabbath con-
tinues to be a blessing to those who worship God in spirit and
in truth.
64
Sunday
May 15
WORK TIME—HOLY TIME (Jer. 17:19-27).
Like Jesus (Luke 6:1-9), Jeremiah was a true Sabbath re-
former. As he moved from one gate to another, what appeal
did Jeremiah proclaim to both rulers and people? Jer. 17:19-
22. What sweeping promise did God make to Judah if the
nation would faithfully observe the Sabbath as a day of
spiritual rejoicing and praise? Jer. 17:24-26.
Since Judah professed to worship the true God, the Creator
of all things (Jer. 10:10, 12), the Sabbath was an important day
of worship. Jeremiah was given a special message for the na-
tion regarding its observance.
Labor—both physical and mental—is essential for the well-
being of the individual. But human beings also are given spir-
itual natures that have needs (1 Thess. 5:23). In Eden God set
apart the seventh day of the week as a special time for heartfelt
communion with Him. But Judah chose to starve her spiritual
life for the sake of monetary gain.
"Great blessings are enfolded in the observance of the Sab-
bath, and God desires that the Sabbath day shall be to us a day
of joy. . . . Our heavenly Father desires through the observance
of the Sabbath to preserve among men a knowledge of Him-
self. He desires that the Sabbath shall direct our minds to Him
as the true and living God, and that through knowing Him we
may have life and peace."
—Testimonies,
vol. 6, p. 349.
What besetting sin of Israel recurred at times throughout
her history? Compare Amos 8:4-7 (eighth century B.C.) with
Nehemiah 13:15-18 (fifth century B.C.). What would offset
the urge to cherish this sin at the expense of spiritual health?
Matt. 6:24-33; 1 Tim. 6:6-10.
Begrudging God of true worship on His sacred day is, un-
fortunately, a common sin. Many pursue secular profits on the
Sabbath. Others turn the holy day into a holiday and pursue
the goddess of self-centered pleasure. Either choice cheats the
Christian of a satisfying relationship with God. The sacrifice of
genuine contentment, trust, and peace of mind results inevita-
bly in spiritual bankruptcy.
How important is Sabbath observance to you? What per-
sonal lesson does Judah's experience have for us?
65
Monday
May 16
THE CREATOR'S SIGN (Ex. 31:16, 17).
What did God call the Sabbath? With what important event
is it linked? Ex. 31:16, 17.
"Keep the sabbath day holy, as I commanded your fathers"
(Jer. 17:22, RSV).
The observance of the seventh-day Sabbath functions as a
distinguishing sign or mark. It separated ancient Israel from its
pagan neighbors, and today it continues to distinguish those
who honor all of God's ten commandments from those who
reject them or who acknowledge them only in part.
When and how did God institute the observance of the
seventh-day Sabbath? Gen. 2:1-3.
"'The importance of the Sabbath as a memorial
of creation
is that it keeps ever present the true reason why worship is due
to God'—because He is the Creator, and we are His creatures.
'The Sabbath therefore lies at the very foundation of divine
worship.'. . . So long as the fact that He is our Creator con-
tinues to be a reason why we should worship Him, so long the
Sabbath will continue as its sign and memorial."—The
Great
Controversy,
pp. 437, 438.
What Person of the Trinity was the special agent in Cre-
ation and the author of the seventh-day-Sabbath rest? John
1:1-3, 10; Heb. 1:1-3; Col. 1:3, 16, 17; Luke 6:5. For whom did
He institute the Sabbath? Mark 2:27.
There are only three basic options regarding God's exist-
ence: theism (there is a God); atheism (there is no God); pan-
theism (God is in everything). Most people throughout history
have believed some form of pantheism. Today many secular
humanists accept New Age pantheism. And there are many
atheists in the modern world.
The Sabbath observer says, I believe in a personal God, the
eternal God of the Scriptures, who created the world in six
days and who has a purpose and plan for my life.
What does it mean to you to worship the living Creator,
the Lord of the Sabbath?
66
Tuesday
May 17
THE SANCTIFIER'S
SIGN (Ex. 31:13, 14).
In the Exodus passage we are studying, Moses links the
Sabbath first with redemption and then with Creation. What
does he first call the Sabbath? Ex. 31:13, 14.
Both the Sabbath and marriage come from the Edenic world.
After the entrance of sin, the Sabbath received a new dimen-
sion. It became a symbol of salvation (Ex. 31:13).
When Israel was a theocracy, ruled directly by God, all
major violations of the moral law, including Sabbath desecra-
tion, were punishable by death (Num. 15:32-36).
The essential meaning of the verbal expression "to sanc-
tify," or "to hallow," is "to separate," or "to set aside for a holy
purpose." When a sinner surrenders his life to God's author-
ity, the Lord separates him from a life of sin. Israelites were to
be a "holy" people, belonging wholly to God. (See Lev. 19:2.)
The covenant union of God and Israel provided not only for-
giveness for sins but also transforming power. Sin is viewed in
Scripture as impurity, unholiness. (See Ps. 51:2, 10.) The Sab-
bath is the sign of purity, holiness, and cleansing from sin.
"The Sabbath given to the world as the sign of God as the
Creator is also the sign of Him as the Sanctifier.
The power
that created all things is the power that re-creates the soul in
His own likeness. To those who keep holy the Sabbath day it is
the sign of sanctification. True sanctification is harmony with
God, oneness with Him in character."—Testimonies, vol. 6, p.
350.
In what way was the Sabbath truth to become a part of
Israel's saving outreach to the surrounding Gentile nations?
Isa. 56:6, 7.
Christian Sabbathkeepers testify that they have found spir-
itual rest in Christ. By trusting in the merits of Jesus we have
deliverance from works-righteousness, and we receive the free
gift of His righteousness (Heb. 4:1-11). Sabbath observance is a
sign of salvation by faith in Christ. And it is a means by which
our faith is strengthened as we commune with Him on His
holy day. Spiritual rest in Christ is fostered by Sabbath rest
and worship.
Why must my salvation be another creation?
67
Wednesday
May 18
A SIGN OF SECURITY (Ex.
31:16).
The Sabbath precept, being a definite part of the Ten Com-
mandments, occupies a significant place in the covenant be-
tween God and His people.
In addition to being a sign of Creation and redemption, to
what other truth did God relate the Sabbath? Ex. 31:16.
"The covenant of circumcision" (Acts 7:8) was in reality the
"token," or sign, of the Abrahamic covenant (Gen. 17:11). The
"perpetual covenant" of the Sabbath was a sign of the Sinaitic
covenant, which God intended to be a renewal of the everlast-
ing covenant. (Compare Gen. 17:7, 9, 19 with Ex. 19:5; Ps.
105:8-10.) Circumcision was a sign in the "flesh." True observ-
ance of the Sabbath is a sign of the heart. Circumcision was a
temporary ritual; the Sabbath, drawn from the Ten Command-
ments, is permanent.
"To us as to Israel
the Sabbath is given 'for a perpetual
covenant.' To those who reverence His holy day the Sabbath is
a sign that God recognizes them as His chosen people. It is a
pledge that He will fulfill to them His covenant. Every soul
who accepts the sign of God's government places himself un-
der the divine, everlasting covenant. He fastens himself to the
golden chain of obedience, every link of which is a promise."
—Testimonies,
vol. 6, p. 350.
What is the key idea in every formulation of God's ever-
lasting covenant? Gen. 17:7, 8 (Abrahamic); Lev. 26:9, 12; Jer.
11:3, 4 (Sinaitic); 31:33 (new).
Like a faithful husband's commitment to his wife, God's
commitment to His people means security. "I will be your
God." God is the believer's protector, provider, sustainer, and
comforter. All the resources of Deity are pledged to the well-
being of the believer in the covenant relationship. Sabbath
observance regularly points God's children to their caring and
compassionate Father.
"The Sabbath
is a golden clasp that unites God and His
people."—Testimonies,
vol. 6, p. 351.
How can Sabbathkeeping reduce my many fears?
68
Thursday
May 19
SIGN OF LIBERATION OR RELEASE (Deut. 5:12-15).
When God chose Israel to be His witness to the world, He
entrusted them with the written Scriptures (Rom. 3:1, 2) and all
the truths of salvation (Rom. 9:4, 5). Their national experience
added another dimension to the ancient Sabbath.
For what additional reason was Israel to observe the Sab-
bath? Deut. 5:12-15.
"The Egyptians made the children of Israel to serve with
rigour: and they made their lives bitter with hard bondage"
(Ex. 1:13, 14). The miraculous deliverance from slavery was a
redemption that was never to be forgotten (Ex. 6:6, 7). The
Sabbath, as a memorial of physical and spiritual rest, could
naturally function as a commemoration of this mighty deliver-
ance.
"The Sabbath is a day on which it is our happy privilege to
become better acquainted with our Father in heaven."—SDA
Bible Commentary, vol.
1, p. 972.
How was Israel taught to prepare for the Sabbath? Ex.
16:4-30 (compare Luke 23:54-56).
The "preparation" day (Friday) enabled the Israelites to
prepare for their physical needs so that the Sabbath hours
could be free for worship, meditation, and fellowship. The
preparation principle is still valid.
"On Friday let the preparation for the Sabbath be com-
pleted.
See that all the clothing is in readiness and that all the
cooking is done. Let the boots be blacked and the baths be
taken. It is possible to do this. If you make it a rule you can do
it. The Sabbath is not to be given to the repairing of garments,
to the cooking of food, to pleasure seeking, or to any other
worldly employment. Before the setting of the sun let all secu-
lar work be laid aside and all secular papers be put out of
sight. Parents, explain your work and its purpose to your
children, and let them share in your preparation to keep the
Sabbath according to the commandment."—Testimonies, vol. 6,
pp. 355, 356.
How may I observe the Sabbath in a manner that will
develop my spiritual relationship with God?
69
Friday
May 20
FURTHER STUDY:
What principles in the following texts
contribute to satisfying, happy Sabbath observance? Luke 4:16;
Heb. 10:25; Deut. 6:4-7; Ps. 111:1-4; Matt. 12:10-12; Isa. 58:12-14.
Read "The Sabbath" in
The Desire of Ages,
pp. 281-289; "The
Observance of the Sabbath" in
Testimonies,
vol. 6, pp. 349-359.
"None should feel at liberty to spend sanctified time in
an unprofitable manner.
It is displeasing to God for
Sabbathkeepers to sleep during much of the Sabbath. They
dishonor their Creator in so doing, and, by their example, say
that the six days are too precious for them to spend in resting.
. . . They should, upon that day especially, interest their
families in its observance and assemble at the house of prayer
with the few or with the many, as the case may be. They
should devote their time and energies to spiritual exercises,
that the divine influence resting upon the Sabbath may
attend them through the week. Of all the days in the week,
none are so favorable for devotional thoughts and feelings as
the
Sabbath."—Testimonies,
vol. 2, p. 704.
DISCUSSION QUESTIONS:
1.
Why do spiritual concerns sometimes seem less impor-
tant to us than our secular work and "getting ahead"?
2.
According to both Israelite practice and Jesus' example
(Luke 4:16), corporate worship is a major component of
Sabbathkeeping. Why is it so important?
3.
How can I make the observance of the Sabbath a pleas-
ure for my children?
4.
Although the word
Sabbath
means "cessation/rest,"
what kind of activity is appropriate to true Sabbath
observance?
SUMMARY:
Because Judah fell into idol worship, they no
longer felt the need to observe God's Sabbath. God designed
the observance of the Sabbath as a distinguishing sign or mark
whereby its observers acknowledge their love for and alle-
giance to Him as their Creator, Saviour, and Protector. The
Sabbath provides special time for the strengthening of the
bond between Christ and His church and for ministry to those
in physical or spiritual need.
70
Global Mission
11
@IF
"You Won't Go Away Alive"
Nicola Levterov
When Nicola Levterov, an Adventist worker in a Muslim area
of Bulgaria, arrived as a special guest at the home of a Turkish family, he
found many others invited also. After washing Nicola's feet, the group
seated themselves cross legged on the floor around the table containing
baklava, a special treat, in the center. Nicola began telling them about
Creation, sin, Abraham, and Jesus.
A door behind Nicola opened, and instantly fear froze on all
faces. Men formed a circle around the seated group. Into the middle of
the table the leader thrust a big knife downward, going completely through
both the metal baklava dish and wooden table.
"I know you have come to change our beliefs. You won't go
away from this house alive," said the three fanatics (otherwise known as
"friendly"!).
Nicola answered, "I am speaking of the God in which you
believe. I call him God; you call Him
Allah.
You have 125,000 prophets,
but only five were the greatest." "Yes," the leader answered.
Nicola wrote down the names of the five great prophets:
Abraham, Moses, David, Mohammed, and Jesus. "Who can save us from
our sins?" he asked. "Only one who is clean, without sin, and righteous."
Nicola told the story of Abraham. "Can one who lied be our
Saviour?" "No," the stranger agreed.
Nicola told the story of Moses. "Can someone who murders be
our Saviour?" "No."
Nicola told the story of David. "Can an adulterer be our
Saviour?" "No."
Nicola told the story of Mohammed. "Can someone who
murders his friends to take their wives be our Saviour?" "No."
Nicola proceeded to tell the story of Jesus, and how even His
enemies found Him sinless. "Because He lived a perfect life, I believe
Jesus Christ is my Saviour."
Nicola said no more. One by one the strangers left, leaving the
death weapon stuck in the table. Someone whispered, "You were dead.
Only God helped."
When Nicola left the house he saw parked outside a horse-drawn
cart. A man was waiting, as instructed, with empty grain sacks—intended
to be the body bags for Nicola's dismembered body!
Soon afterward Nicola saw the leader who had threatened his
life. The man confided to Nicola that he was having some problems.
Nicola invited him to his home, where his wife, Pepa, cooked lunch for
them! Then Nicola gave him a Bible, and they parted as friends!
For Current Newsbreak, Call 1-800-648-5824
71
Lesson 9
May 22-28
Divine Discipline
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Jer. 4:19-31; 25:1-38;
46:1-6.
MEMORY TEXT: "And ye shall seek me, and find me,
when ye shall search for me with all your heart" (Jeremiah
29:13).
KEY QUESTION:
God's acts of judgment are always re-
demptive in purpose—both for those who are needing disci-
pline and for the innocent who are obliged to suffer with the
guilty. How is this so?
GOD'S DISCIPLINE HAS A PURPOSE. Bill
Bendall was a
good boy. Neighbors and friends could not believe it when
young Bill, tagging along with "the gang," was arrested for
driving a stolen car. The teenagers didn't sell the cars they
stole; they only drove them around for excitement.
Neighbors appeared at the trial; some were character wit-
nesses for Bill, but they could not help. The court sent Bill to a
reform school for an extended period of time. In the institution
Bill reviewed his past and resolved to live differently in the
future. The discipline changed his life.
God desired to accomplish for each citizen of Judah what
the judge hoped to effect in Bill—a changed life. Seventy years
away from the homeland of Palestine was a long time. The
discipline was severe, but it was effective. Cured of their in-
fatuation with pagan idolatry, the people of Judah were en-
abled to make a new beginning. There is room in God's heart
for every sincerely repentant sinner who wants to begin again.
Nothing makes heaven happier.
72
Sunday
May 22
SEVENTY YEARS (Jer. 25:1-14).
Divine discipline is the work of a loving heart, not the act of
a tyrant. (See Prov. 3:11, 12.)
After more than two decades of labor for Judah, what
results could Jeremiah and other prophets see? Jer. 25:1-7.
What direct announcement was now made? Jer. 25:8-14.
"From the beginning of Jehoiakim's reign, Jeremiah had
little hope of saving his beloved land from destruction and the
people from captivity. Yet he was not permitted to remain
silent while utter ruin threatened the kingdom. Those who had
remained loyal to God must be encouraged to persevere in
right-doing, and sinners must, if possible, be induced to turn
from iniquity."—Prophets
and Kings,
p. 412.
The 70-year exile is usually computed as starting with the
first deportation of Jews to Babylon in 605 B.C. (Jehoiakim's
third year and Nebuchadnezzar's accession year, Dan. 1:1-4).
Mercifully, the judgments fell upon Judah in stages, indicating
repentance was still possible.
A second major deportation of Jews to Babylon occurred in
597 B.C. The final deportation came in 586 B.C. with the
destruction of the city and temple. The 70-year period closed
when King Cyrus of Persia authorized the Jews to return to
Palestine. Promulgated in 537 B.C., the decree was imple-
mented by the actual return of the Jews in 536 B.C. Thus, 605
to 536 B.C. (counting inclusively) marked off the seventy-
year period.
What were the captives encouraged to do? Jer. 29:4-7, 10.
How were they to regard the land of Judah? 2 Chron. 36:21;
compare Lev. 26:33-35; 25:1-7. How did Jeremiah's prediction
affect Daniel many years later? Dan. 9:2-20.
Read Jesus' instructions for dealing with those in sin.
Matt. 18:15-35. What parallels can we draw between God's
dealing with His people and our dealings with one another
in this process?
Family discipline may be momentary or for an extended
period of time. Explain why the latter was more effective
for Judah.
73
Monday
May 23
CUP OF WRATH
(Jer.
25:15-29).
What did the wine cup that was put to the lips of the
nations symbolize? Jer. 25:15, 16 (compare Isa. 51:17, 22; Rev.
14:10; 16:19).
God's "wrath" is not the selfish anger we humans some-
times experience as a result of sinful impulse. God's wrath is
the reaction of a holy God against wrong in all its forms.
What nations in particular were to be judged for their
sins? Who were the most accountable? Why? Jer. 25:17-29.
The list records the major nations of the Near East who were
either blood-related to the Jews or who lived in the region
known as the Fertile Crescent. Judgment began with the Jews;
they had the greatest understanding of God's requirements.
(See 1 Peter 4:17.) Egypt, second in the list, was Judah's politi-
cal ally (Jer. 37:5, 7). Although Babylon's wars of conquest
were permitted to punish these nations, Babylon itself would
come under judgment (Jer. 25:26; 50; 51).
Judah and the Gentile nations were forced to take the cup
of judgment; they did not drink by choice (Jer. 25:15, 17, 28).
How did Jesus respond to the cup of judgment put to His
lips? Matt. 26:39 (compare 2 Cor. 5:21; Gal. 3:13).
The judgment that fell upon Judah and the nations was
intended to be remedial. The judgment that fell upon Christ
was atoning; He made expiation for
our
sins. "The sword of
justice was unsheathed, and the wrath of God against iniquity
rested upon man's substitute, Jesus Christ, the only begotten
of the Father. . . . The power that inflicted retributive justice
upon man's substitute and surety, was the power that sus-
tained and upheld the suffering One under the tremendous
weight of wrath that would have fallen upon a sinful world.
Christ was suffering the death that was pronounced upon the
transgressors of God's law."—Ellen G. White Comments,
SDA
Bible Commentary,
vol. 5, p. 1103.
Do you wish to live in a society where wrongs are never
punished? Explain.
74
Tuesday
May 24
DOUBLE FOCUS (Rev. 19:11-21).
The Old Testament descriptions of divine judgments are
often painted in terms more severe than what actually oc-
curred. This phenomenon suggests that the prophet is shown
the final, future judgment of all nations, as well as a local,
partial application of the divine wrath. Thus, these judgment
passages have a double focus.
In what terms does the Lord describe the total destruction
of the armed forces of Judah and the nations under Babylonian
assault? Jer. 25:28-33. How will this prophecy meet its com-
plete fulfillment? Rev. 19:11-21 (compare Isa. 11:4; 2 Thess.
2:8). What will be the apocalyptic or end-time fulfillment of
Jeremiah 4:19, 20, 23-31? Rev. 20:1-3.
Since the extent of destruction described never took place in
the Babylonian conquests, some have suggested that the prophet
used poetic hyperbole (exaggeration). More likely he saw be-
yond the local Babylonian judgment to behold the ultimate
ruin of our rebellious planet. In describing the "day of the
Lord" the prophet has dual focus. "Looking forward to the
great day of God, the prophet Jeremiah declares: 'I beheld the
earth, and, lo, it was without form, and void.'
"—The Great
Controversy,
p. 659. This is the time of the millennium.
The acts of God are not without purpose. What effect
should past judgments have on us living today? 2 Peter 2:6, 9,
10; Jude 5-7.
"You who are slighting the offers of mercy,
think of the
long array of figures accumulating against you in the books of
heaven; for there is a record kept of the impieties of nations, of
families, of individuals. God may bear long while the account
goes on, and calls to repentance and offers of pardon may be
given; yet a time will come when the account will be full; when
the soul's decision has been made; when by his own choice
man's destiny has been fixed. Then the signal will be given for
judgment to be executed."—Patriarchs
and Prophets,
p. 165.
From studying Judah and its national ruin, what can I
learn about God and my personal salvation?
75
Wednesday
May 25
MESSAGES TO THE NATIONS (Jer. 46:1-6).
Three segments of the book of Jeremiah convey messages
to the Gentile nations in proximity to Judah. One section (Jer.
25:15-28) announces that they must drink the cup of God's
judgment. Another section (Jeremiah 46-51) contains exten-
sive prophecies concerning 10 of these peoples. Finally, in the
reign of Zedekiah, another message called upon several of
these same nations to submit to the yoke of Babylon (Jer. 27:2-
11).
Who were the 10 nations especially identified by specific
messages addressed to them? Jer. 46:1, 2; 47:1; 48:1; 49:1, 7,
23, 28, 34; 50:1.
The Israelites were blood-related to four of these nations:
Moab and Ammon (descendants of Lot); Edom (descendants
of Esau); Kedar (descendants of Ishmael, Gen. 25:13). Unfortu-
nately, these nations absorbed the paganism around them and
developed their individual forms of idolatry. Some of them
were especially troublesome enemies of Israel; some exerted a
negative influence on Israel's religious life.
What sin is especially mentioned as the common downfall
of three of these nations? Jer. 48:29, 42; 49:7, 15, 16; 50:29.
Compare Obadiah's message to Edom. Obad. 1-4. Ezekiel, a
contemporary of Jeremiah, was also given prophecies against
the nations. What were some other sins of Judah's immediate
neighbors? Eze. 25:1-3, 6, 8, 12.
Pride lay at the foundation of Judah's sinful rebellion. This
attitude pervaded these pagan powers as well, reflecting the
satanic agency that controlled them. (See Isa. 14:13; Eze. 28:2,
6, 9.)
The crisis in Palestine, brought to a head by Babylonian
dominance, drew out the worst in Judah's neighbors. Gloating
(Ammon), contempt (Moab), and revenge (Edom) surfaced.
Even though they sent ambassadors to counsel with King
Zedekiah (Jer. 27:2, 3), envy and jealousy lay beneath the ve-
neer of their polished, diplomatic speech.
Since God's justice touches all nations, how does His
grace reach them? John 3:16, 17; Matt. 28:18-20; Rev. 14:6.
76
Thursday
May 26
THE DAY OF THE LORD (Zeph. 1:12-18).
The discipline of Judah is described under two figures in the
writings of Jeremiah and his contemporaries: drinking the cup
of God's wrath, and the day of the Lord.
In what striking terms does Zephaniah, an older contem-
porary of Jeremiah, describe the judgment to fall on Judah
by the Babylonian conquest? Zeph. 1:14-18. What two classes
in Judah did the "day of the Lord" expose? Zeph. 1:12; 2:1-3.
People have their "day" to employ as they see fit. The prophets
designate as the "day of the Lord" the times when God inter-
venes. God executes His judgments upon the wicked and de-
livers His faithful people.
Judah's "day of the Lord" came in stages. The first two
invasions separated "the good figs" (Jer. 24:5; Dan. 1:1-6) from
the bad. With the former, God intended to rebuild the nation.
The "lees" (Zeph. 1:12) are the dregs or sediment in the wine,
representing dependence on sin by complacent sinners in Zion.
What great event was foreshadowed by every local day of
the Lord mentioned in the prophets? 1 Thess. 5:1-10; 2 Peter
3:3-5, 10-13.
The ultimate day of the Lord is initiated by the second
coming of Christ. Unexpected by most, the Lord takes over the
affairs of earth completely. Note that the day of the Lord is not
a point in time so much as it is an era, extending from Christ's
second advent to the remaking of the earth. God's "day" in-
cludes the millennium, during which the review and executive
phases of final judgment are conducted (Rev. 20:4; 1 Cor. 6:2, 3;
Rev. 20:11-15).
Today is our "day"—while mercy lingers—to seek the
Lord (Zeph. 2:3). "Let ministers and people remember that
gospel truth ruins if it does not save. The soul that refuses to
listen to the invitations of mercy from day to day can soon
listen to the most urgent appeals without an emotion stirring
his
soul."—Testimonies,
vol. 5, p. 134.
What kind of preparation am I making for the final "day
of the Lord"? What kind of day will it be for me?
77
Friday
May 27
FURTHER STUDY:
Reflect on the varying nature of God's
judgments on sin and His unvarying purpose to remove its
contaminating influence. Can you sing the song of Moses and
the Lamb now? Rev. 15:3.
1.
Remedial judgments—Example: Seventy-year captivity.
Saved the nation from total ruin; it was rebuilt.
2.
Punitive judgments—Examples: Flood, destruction of
Sodom, etc. Prevented a malignancy from infecting the rest of
the human family.
3.
Atoning judgment—Calvary: Makes salvation possible
for all sinners who accept by faith the substitutionary death of
Christ.
4.
Annihilation of the wicked at the final judgment: Re-
moves the contagion of impenitent sinners from the universe.
Read from "Approaching Doom" in
Prophets and Kings,
pp.
430, 431.
"A life of rebellion against God has unfitted them [the
wicked] for heaven.
Its purity, holiness, and peace would be
torture to them; the glory of God would be a consuming fire.
They would long to flee from that holy place. They would
welcome destruction, that they might be hidden from the face
of Him who died to redeem them."—The
Great Controversy,
p. 543.
DISCUSSION QUESTIONS:
1.
How is divine discipline like human discipline? What
are the dissimilarities? (See Heb. 12:5-11.)
2.
What risks did God take to enforce such an extended
period of discipline on Judah? Why was the captivity
extended so long (70 years)?
3.
Why are warnings of divine judgments stated in such
severe language? Do they frighten people into salva-
tion?
SUMMARY:
For nearly 900 years God sought to train Israel to
be a people reflecting His grace to the world. There were
periods of success, but the general tendency was downward,
because they embraced pagan idolatry. As a last resort the
Lord caused them to go into an extensive period of exile-70
years. What can we of Laodicea learn from the experience of
ancient Judah?
78
Glottal Mission
"You're Going to Love Me Forever!"
Rose Otis
Chun Ok Im didn't win more than 300 converts in Almatta,
South Korea, with a timid witness. Listen to how she persisted with one
of her converts.
Evangelistic meetings were about to begin, and Chun Ok wanted
her Buddhist neighbor to attend. But every time Chun Ok tried to talk to
her about the meetings, the lady would quickly disappear into her house.
But driven by love for her Buddhist friend, Chun Ok persisted.
One day, while shopping in the village market, Chun Ok was
startled to see her neighbor there, too. "This is my chance," Chun Ok
thought as she moved cautiously through the crowd in the direction of her
neighbor. When the neighbor lady noticed Chun Ok, she scooped up her
vegetables and quickly left the market.
Chun Ok was right behind her. First the two women walked at
a brisk pace; one lady looking for a way of escape and the other
determined to catch up. Chun Ok took off her shoes and pursued the lady
right into her house.
The neighbor lady was trembling. "What do you want from
me?" she asked Chun Ok.
"My friend," Chun Ok replied, coming closer and speaking in
a calm voice, "I know you're angry now. But if you'll come and learn
how much Jesus loves you, you won't be angry any more. In fact, you'll
love me forever!"
Think about Chun Ok's loving persistence. Hold on to
somebody you love, and don't let them slip from your grasp. Backing
people into a corner to preach doctrine is not an approach that usually
works. It's the love for souls that makes us irresistible channels of God's
love.
Chun Ok Im
One of the 600 women who
attended a women's conference
held by the author in South
Korea.
Rose Otis
Director of Women's Ministries,
General Conference of S.D.A.
For Current Newsbreak, Call 1-800-648-5824
79
Lesson 10
May 29-June 4
Prophets of Peace
ammo
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Jeremiah 23, 29.
MEMORY TEXT: "He that hath my word, let him speak
my word faithfully. What is the chaff to the wheat? saith
the Lord. Is not my word like as a fire? saith the Lord; and
like a hammer that breaketh the rock in pieces?" (Jeremiah
23:28, 29).
KEY QUESTION:
Since all must answer before the bar of
God, why does He hold the leadership of His people account-
able?
GOD WILL NOT ALLOW HIS FAITHFUL PEOPLE TO
BECOME EXTINCT.
The southern species of the American
bald eagle faces extinction. The official 1988 survey found only
509 remaining pairs. Eagles lay annually only one clutch of
two eggs, averaging a success rate of one young bird per year.
In a successful attempt to help nature repopulate the spe-
cies, scientists remove eggs from the nests of eagle-rich Florida,
hatch and mature the birds, and return them to the wilds of
other areas. If the eggs are removed early in the nesting season,
the parents lay another clutch of eggs.
Like the southern bald eagle, impenitent Judah faced "ex-
tinction." In the years of Babylonian exile, God sought to de-
velop a new Israel who, when restored to Palestine, would
prepare the way for the Messiah. But false priests and prophets
opposed God's rescue plan. A constant hindrance to Jeremiah,
they taught Judah to rebel against God's long-range plan for
His people.
80
Sunday
May 29
FORGOTTEN PAST (Jer.
2:5-8).
Throughout his long ministry Jeremiah was harassed by
apostate leadership. Priests, prophets, and civil authorities,
including kings and judges, ruled with little regard for God's
will. The three classes formed a corrupt confederation.
At what point did Judah's leaders begin their apostasy
from the Lord? Jer. 2:5-8.
God charged Judah with forgetfulness. They had ceased
talking about His marvelous deliverance of their ancestors
from Egyptian slavery and desert wanderings. They ceased to
obey the wise and just laws He had provided for their national
and personal well-being. As a result, public institutions col-
lapsed. Religious worship degenerated into dead formalism,
for the priests no longer "knew" the Lord. Civil rulers no
longer reflected divine justice and guidance; and the prophets'
messages were influenced by the Baal cult. The results were
inevitable: leadership itself became a stumblingblock to the
people. (Compare Isa. 3:12.)
"In reviewing our past history,
having traveled over every
step of advance to our present standing, I can say, Praise God!
As I see what the Lord has wrought, I am filled with astonish-
ment, and with confidence in Christ as leader. We have noth-
ing to fear for the future, except as we shall forget the way the
Lord has led us, and His teaching in our past history."—Life
Sketches,
p. 196.
To what primary sin did Jewish leaders yield? Jer. 8:9, 10
(compare Eph. 5:5).
"Trace every breach of the moral law, whether murder,
adultery, theft, slander, or any of the sins of which these are
the heads and representatives, back to their source, and it will
be found that it has been suggested and inspired by one or
another of the vices of which covetousness is the chief."—John
Burr,
Studies on the Ten Commandments,
p. 146, cited in Taylor
G. Bunch,
The Ten Commandments
(Washington, D.C.: Review
and Herald, 1944), p. 163.
List the steps that leaders and people can take to renew
their fellowship with God and obedience to His will.
81
Monday
May 30
FALSE
HEALERS (Jer. 6:13, 14).
While priests and Levites were appointed to provide reli-
gious instruction and to lead out in the national worship, prophets
were sent to call both leadership and laity to repentance and to
warn of divine judgment.
As
the apostate nation drifted toward ruin, what message
did the false prophets proclaim? Jer. 6:13, 14; 8:11.
Not all who claim to be prophets of God are genuine. Natu-
rally, the people desired peace with Babylon, not war and
captivity. The false prophets aggravated the situation by tell-
ing the people what they desired to hear. But the Lord said:
"They dress the wound of my people as though it were not
serious" (Jer. 8:11, NIV). Idolatry, materialism, and self-seeking
had led Judah to malignant apostasy. Only thorough repent-
ance and reform could revive and restore the nation.
How did Ezekiel illustrate the peace-and-prosperity mes-
sage that the false prophets were promoting? Eze. 13:10-16.
What effect did these false promises have on the people?
Verse 22.
The "wall" symbolized the peace hopes of the people. The
false prophets "daubed" or "whitewashed" this wall with ly-
ing assurances of peace. It is easy to see how impenitent people
would have reasoned: "If the end of the war is in sight, then
our lives must not be as bad as Jeremiah asserts. Such prophets
have uttered their somber warning for 150 years at least." The
"peace" speeches of the false prophets confirmed the rebels in
their sins.
"God's plan
is not to send messengers who will please and
flatter sinners; He delivers no message of peace to lull the
unsanctified into carnal security. Instead, He lays heavy bur-
dens upon the conscience of the wrongdoer and pierces his
soul with sharp arrows of conviction. Ministering angels present
to him the fearful judgments of God, to deepen the sense of
need and to prompt the agonizing cry, 'What must I do to be
saved?"—Prophets and Kings,
p. 435.
How may I and my fellow church members affect the
ministry of our pastor? (See 2 Tim. 4:2-4.)
82
Tuesday
May 31
NO
COMMISSION (Jer.
14:13-16).
The "prophets of peace" had no commission from God.
They incorrectly interpreted the political scene.
How did the Lord respond to Jeremiah's report that false
prophets were countering his warnings? Where did their
messages originate? Jer. 14:13-16.
"Absolute loyalty and obedience to the revealed will and
word of the Lord was the ultimate criterion for distinguishing
between true and false prophets. The deficient spirituality of
the latter led to an equally inadequate understanding of God's
dealings with His people. Consequently their pronouncements
were false because they did not appreciate the conditional
character of Israelite covenantal traditions, and therefore they
misread completely the contemporary political situation."
—R. K. Harrison,
Jeremiah & Lamentations
(Downers Grove, Ill.:
InterVarsity Press, 1972), pp. 122, 123.
For what additional reason did the false prophets predict
peace and confirm the wicked in sin? Jer. 23:14-17. How did
God know all about these false leaders? Verses 21-26.
Jesus and the apostle Peter forewarned of false prophets in
the last days (2 Peter 2:1-3; Matt. 24:24). The results of the
ministry of these false shepherds are always the same: they fail
to bring genuine healing to sinners and unity to God's people.
They pervert the true word of the Lord (Jer. 23:36).
"Satan hopes to involve the remnant people of God in the
general ruin
that is coming upon the earth. As the coming of
Christ draws nigh, he will be more determined and decisive in
his efforts to overthrow them. Men and women will arise pro-
fessing to have some new light or some new revelation whose
tendency is to unsettle faith in the old landmarks. Their doc-
trines will not bear the test of God's word, yet souls will be
deceived."—Testimonies,
vol. 5, p. 295.
There are many today who claim to be bearers of new
light. How can I avoid being deceived by persons not sent
by God?
83
Wednesday
June 1
TEACHING REBELLION (Jer. 28:1-17).
Jeremiah refers to four false prophets by name: Hananiah,
Ahab, Zedekiah, and Shemaiah. The first lived in Jerusalem;
the others were among the exiles deported with Ezekiel. More
serious than their false hopes of peace was their bad influence
on the people by their rejection of God's messages given through
Jeremiah and Ezekiel.
What was Hananiah's challenge to Jeremiah in the court of
the temple before the priests and people? Jer. 28:1-4. What
answer did Jeremiah give? Verses 5-9. How did Hananiah
underscore his prediction? Verses 10, 11. In what striking
manner did God endorse the truthfulness of Jeremiah's mes-
sages? Why was the action so severe? Jer. 28:16, 17 (compare
verse 1).
Jeremiah answered that the earlier prophets had given an-
nouncements of coming doom on Judah and the surrounding
nations similar to his own message. The people would have to
wait and see which prediction was fulfilled in order to know
whether he or Hananiah was sent by God.
Hananiah's startling prediction and action created confu-
sion. He discredited Jeremiah and nullified the divine appeal
to repent. But Hananiah's swift death jolted both leaders and
people to ponder the seriousness of rebellion.
Shemaiah, a false prophet among the captives in Babylon,
lashed out at Jeremiah through letters to the priests. What
did he want them to do with Jeremiah? Jer. 29:24-29. How
was Shemaiah punished? Verses 30-32.
How serious it is for leaders, appointed to represent God, to
violate their trust by teaching His people to disobey Him!
Judah's situation was astonishing. Two false prophets in Babylon,
Ahab and Zedekiah, were so intent on stirring discontent among
the exiles in the name of the Lord that Nebuchadnezzar burnt
them to death. Living in open sin themselves, they dared to
speak falsely in the Lord's name (Jer. 29:20-23).
Every Christian has influence. Am I teaching my family,
friends, and neighbors rebellion against God's will, or loy-
alty to Him, by my attitudes, words, conduct, and dress?
84
Thursday
June 2
THE TRUE SHEPHERD (Jer. 23:5, 6; 33:15, 16).
As a true shepherd, how did Jeremiah attempt to persuade
leaders and people that the false prophets were not sent by
God? Jer. 27:12-22.
If the king had obeyed the Lord's directives, the priests,
prophets, and people would have submitted. But Jeremiah
records no positive response from the king.
Had the priests accepted God's directives for the nation to
submit to Babylon's yoke, they would have been strong enough
to draw the king to their side. The temple and city would have
been saved from destruction.
But
once again, Jeremiah's ap-
peal fell on deaf ears.
"Faith in a lie will not have a sanctifying influence upon
the life or character.
No error is truth, or can be made truth by
repetition, or by faith in it. Sincerity will never save a soul from
the consequences of believing an error. Without sincerity there
is no true religion, but sincerity in a false religion will never
save a man. I may be perfectly sincere in following a wrong
road, but that will not make it the right road, or bring me to the
place I wished to
reach."—Selected Messages,
book 2, p. 56.
What kind of spiritual shepherds will God appoint to lead
the remnant of His people? Jer. 23:3, 4. What does the divine
Shepherd do to counteract the influence of false shepherds
and prophets? Verses 5, 6.
The fulfillment of these prophecies given to the people of
Judah was conditional upon their repentance. But after the
captivity they failed to rely upon the Lord for righteousness
and wisdom. The "righteous Branch" is the Lord Jesus Christ,
"a shoot from the stump of Jesse" (Isa. 11:1, RSV). When the
nation was reduced to the mere stump of the tree it once was,
Christ came to die for the sins of all humanity and to lead them
from sin to righteousness. (See 1 Peter 2:21-25.) When Christ,
by His Spirit, fills the hearts of believers, His righteousness
reigns in their lives, and they reflect to the world the beauty of
His character. (See Eph. 3:14-19; 1 Cor. 1:30.)
What change in our manner of life occurs when we ac-
cept Christ as our righteousness?
85
Friday
June 3
FURTHER STUDY: On the work of the righteous Branch,
study: Isa. 4:2-6; 11:1-16; 53:1, 2; Zech 3:8; Rev. 5:5; 22:16. Read
"The Last King of Judah" in
Prophets and Kings,
pp. 440-451.
"Error is never harmless. It never sanctifies, but always
brings confusion and dissension. It is always dangerous. The
enemy has great power over minds that are not thoroughly
fortified by prayer and established in Bible truth.
"There are a thousand temptations in disguise prepared
for those who have the light of truth; and the only safety for
any of us is in receiving no new doctrine, no new interpreta-
tion of the Scriptures, without first submitting it to brethren
of experience. Lay it before them in a humble, teachable
spirit, with earnest prayer; and if they see no light in it, yield
to their judgment; for 'in the multitude of counselors there is
safety.'
"—Testimonies,
vol. 5, pp. 292, 293.
DISCUSSION QUESTIONS:
1.
In what practical ways can we avoid forgetting what
the Lord has done for us as individuals? As a church
body?
2.
We are all sin-wounded persons who should never take
our sinfulness lightly. What does Ellen White mean
when she writes, "At every advance step in our Chris-
tian experience our repentance will deepen."—The
Acts
of the Apostles,
p. 561? Does God not fully forgive us
when we first repent? (See 1 John 1:9.)
3.
Since the church encourages every member to study the
Bible, should we assume that all will arrive at the same
views on all matters? If not, how can the church experi-
ence unity of belief? (See 1 Cor. 1:10; 2 Cor. 13:11; Eph.
4:1-3.)
SUMMARY: Apostasy in leadership is always devastating to
the church, even if it occurs in only one or a few. The total
moral collapse of Judah's leadership was largely responsible
for the ruin of the nation. Warnings of present and future
delusions urge the followers of Christ to maintain such a close
union with Him that His righteousness and wisdom will keep
us from falling into error and apostasy.
86
SIF
Eugene Hsu
After surmounting numerous obstacles, by the grace of God,
2,000 believers were baptized into the Seventh-day Adventist Church in
a city in China during the summer of 1992. Initial permission was
obtained from the government to invite a Seventh-day Adventist minister
from a different city to officiate at the baptisms on July 30 and 31, and
August 3 and 4.
However, Sunday believers lodged a complaint to the provincial
authorities, causing them to cancel their permission for the pastor to attend
the baptism. But because of the strong desire of the believers to be
baptized, leaders decided to proceed with the ceremony as planned,
officiated by local elders.
On the morning of July 30, after the baptism began, leading
cadres of the United Front, the Religious Department, the Street
Committee, and the Police Station were sent to the church with the
intention of stopping the baptism. But Adventist believers, while praying
to God, formed a wall around the church, and the baptism proceeded as
planned.
More than 1,500 people were baptized on the first day, from
8:00 a.m. until 8:00 p.m., and more than 400 were baptized on the second
day. From the evening of the second day, July 31, until the evening of
August 1, a police car was parked in front of the church door and so
about 200 believers, who came from rural areas, were unable to be
baptized.
On Sabbath, August 1, 2,500 people arrived to attend the
communion service, but they were prevented from entering the church by
the police and government cadres. A Religious Affairs cadre announced
that the previous baptisms were invalid and therefore the communion
service should not be held. But about 1,800 people, many of whom had
traveled a long distance, refused to leave. They continued to wait outside
in the hot sun.
After much earnest prayer, the members decided to proceed with
the communion service. The police attempted in vain to stop the service,
but they could only watch as 1,800 Adventists participated in communion.
We pray that the door of China will open wide
for the Adventist world church to work with our
Chinese brothers and sisters in proclaiming the
everlasting gospel. But we should never, never
try to work
for
(instead of
with)
our Chinese
believers.
\--- '
61obal Mission
2,000 Baptized in One City—in China!
For Current Newsbreak, Call 1-800-648-5824
87
Lesson 11
June 5-11
Precious Promises
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Jeremiah 30-33.
MEMORY TEXT: "The Lord hath appeared of old unto
me, saying, Yea, I have loved thee with an everlasting
love: therefore with lovingkindness have I drawn thee"
(Jeremiah 31:3).
KEY QUESTION: A thoughtful bit of advice says, "Tarry at
the promise till God meets you there. He always returns by
way of His promises." Why is implicit trust in the divine
promises such an important part of Christian living?
HAPPY HOMECOMING. "Jack!" "Francis!" The laughing
Jack embraced his younger brother. Quickly Jack opened his
case and began distributing presents to his family. Twenty
years earlier Jack had run away from home and joined the
navy. Francis did not know the whereabouts of his wandering
brother. But now Jack was home! The brothers were recon-
ciled! A new life with great promise had begun. What a happy
homecoming!
The Lord planned a homecoming for His people too! The
exiled descendants of Israel and Judah were to be restored to
Palestine as a united people. The long-awaited Messiah would
arrive, and God would renew His covenant with Israel. It
seemed an impossible dream, but nothing is too hard for God.
Precious promises—encouraging lamps of hope in the deepen-
ing shadows of the inevitable Babylonian exile.
88
Sunday
June 5
EXODUS TWO (Jer. 31:1-14).
With what did the Lord compare the Exodus from Egypt?
Jer. 23:7, 8.
Israel had gone down into Egypt as a free people under the
oversight of Joseph. They were unjustly enslaved, but miracu-
lously released from bondage. But in the eighth, seventh, and
sixth centuries B.C., Assyrian and Babylonian conquests oblit-
erated the national governments of both Israel and Judah, de-
porting the people from their homelands into exile. Politically
the Jewish states ceased to exist. Who could have imagined
that in God's providence, three of Persia's greatest kings (Cyrus
the Great, Darius I, and Artaxerxes I) would not only release
the Jews from exile but would also restore their statehood, as
well as their temple and city?
In both exodus movements what divine characteristic is
prominent? What is God's assurance? Jer. 31:1-4.
God extended His love and grace to His people in both the
exodus from Egypt and the exodus from Babylon. As sinners
and backsliders, we may think that it is altogether up to us to
take a first step toward God. The fact is, the Spirit nudges us
homeward. (See John 6:44.) "Every longing awakened in the
soul to return to God is but the tender pleading of His Spirit,
wooing, entreating, drawing the wanderer to his Father's heart
of
love."—Testimonies,
vol. 5, pp. 632, 633.
How did the Lord predict the people would react in the
promised exodus from Babylon? What did God promise to
do for them? Jer. 31:7-14.
In a sense, all sinners who accept God's grace pass through
a double exodus. First, they experience freedom from slavery
to sin's rule (Rom. 6:17, 18). Second, at Christ's return in glory,
the saved will experience an exodus from earth to the eternal
kingdom. Great is the rejoicing in each exodus (Luke 15:7, 10;
Rev. 7:9, 10).
Spiritually speaking, what is the great danger facing the
Christian in a "Babylonian" world today?
89
Monday
June 6
JACOB AND RACHEL (Jer. 31:15-17).
Jeremiah, chapters 30 and 31 are sometimes designated "the
little book of consolation" because they record messages about
the future restoration (30:1-3). In these chapters Jacob and his
wife Rachel are mentioned figuratively to describe both the
ruin and restoration of Judah.
How is the destruction symbolized? What is this period of
conquest and captivity called? What promise is implied in
the figure and stated verbally, as well? Jer. 30:4-9.
Earlier Jeremiah had compared the apparently sudden na-
tional collapse under foreign arms to the birth pangs of a
mother in labor (Jer. 4:31; 6:24; 13:21). Two elements in the
birthing experience are emphasized: its sudden onset and its
excruciating and exhausting pain. (Compare 1 Thess. 5:3.) To
underscore the terrible anguish Judah will experience, the Lord
transfers the mother's suffering to "man," that is, to "Jacob,"
who personifies the nation. In its primary sense, "the time of
Jacob's trouble" refers to the sixth-century B.C. destruction
and exile of Judah. But the promise was, "He shall be saved
out of it" (Jer. 30:7). Jacob's birth pangs and distress at this
historical point implied the birth of a new nation—a new Israel
that would come from the captivity to fulfill God's plan.
In what way does Rachel (Rahel, KJV) personify the bit-
terness of the Babylonian exile? What comforting promise
does the Lord make to His sorrowing people? Jer. 31:15-17.
At Ramah, in the territory of Benjamin about five miles
north of Jerusalem, the captives were assembled for the long
march to Babylon (Jer. 40:1). Their weeping is likened to the
suffering of Rachel, who died giving birth to Benjamin. (See
Gen. 35:16-20.) She personified the nation weeping for her
"children" being led away in chains. But again, a promise is
made that they will return (Jer. 31:17).
What secondary application did Matthew make of this
personification of Judah's experience? Matt. 2:17, 18. Why
must Christians go through the time of Jacob's trouble
before Christ returns? What positive aspects are there to
human suffering?
90
Tuesday
June 7
NOTHING TOO HARD FOR
GOD
(Jer. 32:26, 27).
The people must have experienced extreme swings in mood
from stubborn obstinacy to abject despair as they continued to
hear of Babylon's successes on the battlefield.
How did God assure the Jews that they did not face na-
tional extinction? Why was He permitting them to be con-
quered? Jer. 30:10, 11; 46:28. Why was this correction neces-
sary? Jer. 32:28-35.
Although God withdrew His blessing and protection from
Judah and permitted the Babylonian wars to discipline His
people, Babylon itself would have to give account for its evil
ways. God would acquaint that pagan power with His truth
(Jer. 51:9), but He foresaw Babylon's negative response and its
ultimate judgment (Jer. 50:1-51:64). Judah had not filled its cup
of iniquity; there was yet hope. In mercy God would not make
a full end of sinful Judah. A remnant would respond positively
to the discipline of the captivity, and He would plant them
again (Jer. 32:41).
When Jeremiah turned to the Lord in his perplexity, what
wonderful promise did the Lord reaffirm? Jer. 32:26, 27, 37-
44.
Jeremiah had acknowledged in his prayer, "There is nothing
too hard for thee" (verse 17), and God had reminded the prophet
of this fundamental truth in His reply: "Behold, I am the Lord,
the God of all flesh: is there any thing too hard for me?" (verse
27). In the court of the prison, as embattled soldiers shouted
and alien armies assaulted the walls, a simple business trans-
action took place (verses 6-15). Property was purchased and
the evidence of the sale preserved—an enacted promise that
one day Judah would be resettled. A bright future lay beyond
the captivity for a penitent nation. There is no lack of power on
God's part to carry out the purposes of His will. "All things are
possible to him that believeth" (Mark 9:23).
How much evidence does your faith need in order to
believe the promises of God?
91
Wednesday
June 8
ONE
NATION (Jer. 31:8, 9).
Shortly after Rehoboam ascended the throne, 10 tribes broke
away to form a separate kingdom under Jeroboam I. Two
tribes remained under the Davidic dynasty, better known as
Judah. For more than 200 years the "brother" nations (Israel
and Judah) led a separate existence, often warring. In 722 B.C.
Assyria conquered Israel and deported its peoples. Prior to the
invasion of Judah and the deportation of its people by the
Babylonians, God promised to unite the two segments into one
nation.
What were God's intentions for Judah and Israel that
Jeremiah was to record in a book? Jer. 30:1-3. With what
picturesque language does God describe the repopulation
process? Jer. 31:27, 28.
One of Jeremiah's earliest messages addressed the Israelite
exiles in northern Mesopotamia (Jer. 3:12-14). Appealing for
repentance, God promised their restoration. The houses of
Judah and Israel would "come together out of the land of the
north" to their homeland (verse 18).
In a sense, the Christian church also lives like Israel and
Judah, in "Babylonian" exile. (See Rev. 14:8.) This world is not
our home. We await the coming of Jesus and "the restitution of
all things" (Acts 3:21). Although we are divided into many
nations (Rev. 14:6), we can even now learn to be "one" in
Christ Jesus (John 17:20-23).
For what types of "wounds" would the Lord provide heal-
ing? Jer. 31:8, 9; 30:17. What promise did God make about the
ruined city of Jerusalem? Jer. 30:18.
Both nations had been deeply wounded by their gross idola-
try and apostasy. In captivity some would respond to the
Spirit's wooing and repent in bitter tears. Zion would loathe
herself (Eze. 20:43). God's forgiving grace would bring healing
to every penitent even as His power would bring about the
restoration of the political state. (See Zech. 3:1-4.) And the
estranged tribes would experience genuine reconciliation.
What am I personally doing to promote unity and bond-
ing in my church family? (See Eph. 4:1-3.)
92
Thursday
June 9
MESSIAH'S APPEARANCE ANNOUNCED (Jer. 33:15).
The descendants of Abraham had long awaited the coming
of the Messiah, the fulfillment of the promise to Abraham
(Gen. 22:18). Now, Jeremiah, Ezekiel, and Daniel locate His
appearance in connection with the Jewish restoration from
Babylonian captivity. Daniel specifies the exact year (Dan. 9:24,
25).
How does Jeremiah show the Messiah's connection with
the Davidic dynasty? Jer. 23:5; 33:15 (compare Luke 1:30-33).
What is the significance of His name? Jer. 23:6.
Through the prophet Ezekiel, God had decreed that the
throne of David would remain empty until the Messiah should
set up His kingdom (Eze. 21:26, 27). Both prophets were moved
by the Spirit to announce the Messiah's appearance at some
point in time subsequent to the national return from Assyrian-
Babylonian captivity.
Under the figure of what individual is the Messiah de-
scribed as a shepherd of His people? Eze. 34:23, 24; Jer. 30:8, 9
(compare John 10:11, 14).
David, as a shepherd, prefigured the Messiah, his greater
Son and Shepherd of the people (Isa. 40:10, 11). The Messiah's
advent would bring about the renewal of the everlasting cov-
enant (see Lesson 4). Christ's sacrifice confirms all the prom-
ises God has made to His people. (See Jer. 31:31-34; Rom. 15:8.)
How did God certify these precious promises of restora-
tion that He gave to the Jews through the prophet? Jer. 31:35-
37; 33:19-22. Does this mean God's promises are never can-
celed even if His people reject Him? Jer. 18:7-10.
We must not misread God's promises as did many Jews of
this period. All God's promises are conditional on the obedi-
ence of His people. The condition is stated in the covenant:
God's law is to be written in the heart. Persons who willingly
experience this transforming grace find themselves in harmony
with their Creator. To such, the divine promises are absolute.
(See
The Desire of Ages,
p. 106.)
93
Friday
June 10
FURTHER STUDY:
"The time of Jacob's trouble" (Jer. 30:4-9)
may be applied in a secondary sense to the plight of God's
end-time people after the close of probation when they face a
universal death decree (see "The Time of Trouble" in
The
Great Controversy,
pp. 613-623). The "day of the Lord" proph-
ecies are types of the ultimate Day of the Lord; that is, they
also portray an end-time fulfillment. Just as ancient Babylon
swept down to conquer the Jews (Jacob's time of trouble), so
in the spiritual interpretation of the prophecy, end-time Babylon
will seek to destroy the church (spiritual Israel, Rev. 12:17;
13:15-17). The promise is true in both instances: "He [Jacob]
shall be saved out of it." Read also "Light Through Darkness"
and "The Coming of a Deliverer" in
Prophets and Kings,
pp.
464-476, 681-702.
DISCUSSION QUESTIONS:
1.
What can we learn from Israel's long sojourn in Egypt
and exile in Assyria/Babylon that will nourish our hope
in Christ's return and our entry into the heavenly Canaan?
2.
Jacob had "a time of trouble" when he wrestled with
the Angel. What can we learn from his experience that
will enable us to meet our own conflict should we be
living at the close of probation?
3.
How can our faith in the Lord's promises to His church
be increased? (See Luke 17:5.)
4.
How essential is church unity to the success of the
church's mission?
5.
What specific predictions and promises regarding the
Redeemer's second advent do we see being fulfilled?
How does their fulfillment help strengthen and main-
tain our faith in the Second Advent?
SUMMARY:
As Christians, we need a faith that rests on the
promises of God. As we see His promises fulfilled, our faith is
strengthened that He will fulfill all of His other promises. The
promises made to Judah of restoration and a bright future kept
alive the hopes of the Jews during their long night of exile. In
like manner, Christ's promises to return minister to modern
Israel. Our hopes remain fervent as we carry the gospel to the
world. Christ is our sure hope. And He alone is the hope of the
world.
94
"Did Stephen Die?"
Nicola Levterov
Frioisisi Mission
Stephen was born to a 45-year-old doting father. How Stephen's
father loved him! Nothing was refused spoiled Stephen. He wasn't
really
bad, but he did like to do things that others weren't allowed to do.
When Stephen grew he began frequenting taverns. His greatest
pleasure after becoming drunk was to ring the church bell in the Orthodox
church tower—at one or two in the morning. The community, believing
the bell should be rung at night only if there was an emergency, was
angry and asked Stephen's father to curb his son.
"Tell me what you want me to buy you so you won't ring the
bell," Stephen's father asked him. "A bicycle," responded Stephen. The
second night after Stephen received the bicycle, the bell rang again.
Frustrated, Father asked, "Tell me what else I can buy you so you won't
ring that bell." "A moped," said Stephen.
For two nights the bell was silent, and then the bell rang again.
Father pointed out that he was the laughing-stock of the town. This time
the humiliated father bought him a German MZ 12.5 CC motorcycle. For
several nights the bell didn't ring. Then early one dark morning everyone
was again awakened by the tolling of the bell. Father was in despair,
convinced that nothing could help.
One evening Stephen came home to find his mother visiting
with an Adventist pastor and two Adventist ladies. Stephen decided to
have some fun by asking some questions he was sure the pastor couldn't
answer. The pastor firmly told him he would finish his study on Daniel
2 before answering his questions. Impressed with history, Stephen
enjoyed the study!
Stephen attended each Bible lesson, and on the nights of the
Bible study, the community noticed the church bell was silent. On other
nights it rang. But soon the townspeople were getting a full night of rest
every
night! They asked, "Did Stephen die?" They found him in the
street and asked, "What happened? We thought you were dead!"
"No, I'm not dead, but I soon will be!" Stephen smiled. He told
them of his plans for baptism and how he would bury his sins. He had
asked the pastor to pray with him about his drinking problem, and now he
was free of it!
The reaction of Stephen's father is most amazing: "I would
rather have you ring the bell than be baptized."
"Father, the Stephen you know is dead," he told his father.
Stephen is an energetic missionary. His work as an electrician
gives him many opportunities to share his faith as he visits homes.
Stephen has led many people to Christ.
For Current Newsbreak, Call 1-800-648-5824
95
Lesson 12
June 12-18
The Siege of Jerusalem
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Jeremiah 21, 34, 37-39.
MEMORY TEXT: "Though he brings grief, he will show
compassion, so great is his unfailing love. For he does not
willingly bring affliction or grief to the children of men"
(Lamentations 3:32, 33, NIV).
KEY QUESTION: What would have been the effect on Judah's
spirituality if God had cancelled the Babylonian invasion with-
out the genuine repentance of His people?
ATTITUDES MAY INVITE CALAMITY. Dusk was falling
as the cyclist turned his motorcycle onto the highway with a
great roar of the engine. The workday over, he relaxed as wind
swirled around his body. Too occupied with his own thoughts
as he approached a congested area, he failed to slow down.
When an approaching car turned across his lane, he braked too
late, and his motorcycle smashed against the car's rear bumper.
Flipped over the handlebars, the cyclist struck the road vio-
lently. With a shattered leg, body burns, and bruises, he took
months to heal. But his life was spared. Was this an accident
waiting to happen? Was it preventable?
Judah's leaders and people were so preoccupied with their
own misguided attitudes and actions that they could not see
calamity coming. Being captured by Babylon was not an acci-
dent. Their inordinate attachment to idolatry and self-seeking
invited destruction. The captivity was God's last resort to keep
faith alive on earth.
96
Sunday
June 12
INQUIRE OF THE LORD (Jer. 21:1-10).
On January 15, 588 B.C., the Babylonian army laid siege to
Jerusalem.Thirty months later, on July 19, 586 B.C., the city
fell (Jer. 39:1, 2; 52:4-7). A month later the temple, palaces,
and city were burned, and the walls were thrown down (Jer.
52:12-14). The events we will study this week took place
during this two-and-a-half-year period.
As the enemy forces made their initial approaches to lay
siege, what request did the king make of Jeremiah through
an official delegation? Jer. 21:1, 2. What plain statement did
Jeremiah send back to the king? Jer. 21:3-7.
Zedekiah, the third of Josiah's sons to rule Judah, was an
indecisive, moral weakling—dominated by a hard-core of re-
bellious princes (Jer. 38:5). He evidently hoped that Jeremiah's
intercession, like that of Isaiah's when the Assyrians attacked
Jerusalem (Isaiah 37), would rescue the city from destruction.
But at that time Hezekiah and his court had sought a spiritual
revival; Zedekiah and his princes were leading their subjects
in idolatry and brazen apostasy.
The invasion of the Babylonians would be as though God
Himself fought against Judah. Death would result not only
from battle but also from famine and pestilence. Thousands
would die. Distress would lead many into cannibalism as a
means of survival (Jer. 19:8, 9; compare Eze. 5:10).
What course of action did the prophet urge the people to
follow? Jer. 21:8-10.
Jeremiah now turned directly to the people, bypassing the
stubborn court (compare Jer. 21:3 and 8). Each could choose
"the way of life" or "the way of death." Anyone who, believing
the Lord's promise, surrendered to the Babylonians would
live. Those who disbelieved would perish. To choose God's
way required faith in the prophetic word and a willingness to
break with the majority. Many followed the inspired counsel
(Jer. 39:9; 52:15). God sought only to save His people.
Jeremiah spoke of "two ways" that affect physical life;
Jesus spoke of "two ways" that affect spiritual life (John
5:24; 8:51). How are we empowered to follow Jesus' counsel?
97
Monday
June 13
FICKLE MORALITY (Jer. 34:1-21).
What message did the prophet pass on to the king regard-
ing his personal future? Jer. 34:1-7. In their desperation to
influence God to remove His judgment, what did the king
and his princes do under oath? Jer. 34:8-10.
The Babylonians systematically subjugated the country un-
til only the fortress cities of Azekah and Lachish (15 and 35
miles, respectively, southwest from Jerusalem) remained, be-
sides the capital itself. Yet God was merciful to the weak ruler.
His kingdom was doomed, his captivity was inevitable, but he
would be honorably buried.
According to the Mosaic law a Hebrew slave was to be
released after six years of labor (Ex. 21:2; Deut. 15:12-14). But
such provisions had been long disregarded. Now in fear the
king and the princes attempted to buy God's favor by freeing
all Hebrew slaves.
When the Babylonians unexpectedly broke up the siege
and retreated southward to meet an approaching Egyptian
force (Jer. 37:5, 11; 34:21, 22), what did the former slave
owners do? Jer. 34:11. How did God regard their fickle mo-
rality? Jer. 34:12-21.
"When the invader was at their gates Zedekiah and his
people were so terrified that they were willing to do and prom-
ise anything that would mitigate the wrath of God. . . . Fear
was the sole motive of their hasty covenant of emancipation.
Now, this may be a useful initiative of a thorough repentance;
but it must then lead to deeper feelings of hearty detestation of
sin on its own account. Fear of penalties, without any abhor-
rence of the moral evil that merits them, can only produce
superficial results. Earnest repentance involves a turning from
sin rather than a flight from its penalties. Hence the impor-
tance of seeking to lead men to repentance through influencing
the conscience, rather than by means of mere appeals to selfish
terror."—W. F. Adeney, "Homiletics,"
The Pulpit Commentary
(Chicago: Wilcox & Follett Co., n.d.), vol. 26, p. 88.
Notice how seriously God takes covenant promises. Ask
yourself: As a Christian, what promises have I made to
Him? Have I been faithful to my covenant commitments?
98
Tuesday
June 14
ARRESTED
(Jer.
37:1-21).
When the siege was lifted, hope revived. Egypt, Judah's
ally, was responding to her distress. Once more the king re-
quested: "Pray now unto the Lord our God for us" (Jer. 37:3).
He evidently desired intercession that the Chaldean retire-
ment from Jerusalem would be permanent.
What reply did Jeremiah give the king? How did he
underscore the certainty of the city's fate? Jer. 37:6-10.
"It was the will of God that Babylon should conquer Jerusa-
lem. Therefore, if the Chaldean army were reduced to a disor-
ganized group of wounded men, Jerusalem would still suc-
cumb. The Jews had found that, while they were faithful to
God, they were strong against hordes of enemies. They were to
learn that when they had put themselves against God, the
position was reversed, and the weakest foe could overthrow
them."—W. F. Adeney, "Homiletics,"
The Pulpit Commentary,
vol. 26, p. 123.
As Jeremiah attempted to return to his home in Anathoth,
who arrested him? Jer. 37:11-13. How did the princes react
to the false charge against the prophet? Verses 14-16. With
what questions did the prophet again challenge the king?
Jer. 37:17-19. What favor did he ask? Verses 20, 21 (compare
Jer. 32:1-5).
Jeremiah's imprisonment this time lasted for about a year.
He seems to have been placed at first in solitary confinement
underground.
When Jeremiah had responded to Hananiah's false predic-
tion of peace, he proposed a test: "The prophet who proph-
esies peace, when the word of that prophet comes to pass,
then it will be known that the Lord has truly sent the
prophet" (Jer. 28:9, RSV). But where were these prophets
now? Why had the king imprisoned Jeremiah for having told
the truth? He begged not to be sent back to the dungeon, and
Zedekiah ordered him to be moved to the court of the prison
and given a daily ration. Already famine had begun to
weaken the citizens of the doomed city.
Why should believers not be surprised if suffering
becomes a part of their experience? (See Matt. 16:24, 25.)
99
Wednesday
June 15
LAST APPEAL (Jer. 38:1-28).
In the eyes of the princes Jeremiah was a traitor. What did
they finally demand of the yielding king? Jer. 38:1-6. How
was Jeremiah rescued from death? Verses 7-13.
Under other circumstances Zedekiah might have appeared
a successful ruler. But he feared the anger of his princes more
than the judgments of God. The desperate, angry princes took
their wrath out on Jeremiah, who had warned for years that
ruin was coming unless Judah repented. But they chose to call
the prophet's warning treason. The innocent Christ was like-
wise accused of treason (Luke 23:2).
When the king once more asked for a "word from the
Lord," what advice did the prophet give him? Jer. 38:14-18.
Why was the king reluctant to surrender his person? Verse
19. What counsel, if accepted even at that late date, would
have preserved the king, his family, and city from a terrible
fate? Verses 20-23.
This was Zedekiah's last interview with Jeremiah. The con-
ditions were fearful. The imprisoned prophet was truly more
free than the king, with his nation and capital under siege and
his own decisions dominated by the princes.
"Some men have no firmness of character.
They are like a
ball of putty and can be pressed into any conceivable shape.
They are of no definite form and consistency, and are of no
practical use in the world. This weakness, indecision, and
inefficiency must be overcome. There is an indomitableness
about true Christian character which cannot be molded or
subdued by adverse circumstances. Men must have moral
backbone, an integrity which cannot be flattered, bribed, or
terrified."—Testimonies, vol. 5, p. 297.
How did Zedekiah's excessive fear of his princes surface
once more? Jer. 38:24-27. Would you have complied with his
request as Jeremiah did? Explain.
How can I develop moral independence that is first loyal
to God, yet cooperative with my society? What are the
limits to my cooperation?
100
Thursday
June 16
CITY CAPTURED (Jer. 39:1-7).
On July 19, 586 B.C., Jerusalem's walls were breached; the
Chaldeans set up headquarters in the "middle gate" and di-
rected the reduction of the city from there. Famine had weak-
ened the defenders (Jer. 39:2, 3; 52:6).
How did Zedekiah and his remaining soldiers attempt
their escape? What was the king forced to watch before being
cruelly blinded? Jer. 39:4-7; 52:7-11, 24-27.
Evidently the fugitives planned to cross the Jordan near
Jericho for refuge in either Moab or Ammon. Zedekiah and the
national leaders were marched in chains approximately 150
miles north to Nebuchadnezzar at his Palestinian campaign
headquarters in Riblah, Syria. "Prisoners were commonly blinded
by piercing the eyeballs with the point of a spear. Besides
enduring the torture involved in the losing of his eyesight,
Zedekiah suffered the mental anguish of having to remember
throughout the rest of his life, as the last thing he ever beheld,
the fearful sight of the execution of his sons."—SDA
Bible
Commentary,
vol. 4, p. 538.
After a month of plundering by the enemy, what terrible
destruction took place? Jer. 52:12-14. What happened to the
large bronze sea and the two pillars that stood in the court of
the temple? Verses 17-23.
"Among the righteous still in Jerusalem, to whom had been
made plain the divine purpose, were some who determined to
place beyond the reach of ruthless hands the sacred ark con-
taining the tables of stone on which had been traced the pre-
cepts of the Decalogue. This they did. With mourning and
sadness they secreted the ark in a cave, where it was to be
hidden from the people of Israel and Judah because of their
sins, and was to be no more restored to them. That sacred ark
is yet hidden. It has never been disturbed since it was se-
creted."—Prophets
and Kings,
p. 453. According to Jewish lore,
Jeremiah hid the tabernacle, ark, and altar of incense in a cave
(2 Maccabees 2:4-7).
How only can I prevent in my life the inevitable conse-
quences of a sinful course? (See Gal. 6:7, 8.)
101
Friday
June 17
FURTHER STUDY:
On the future history of Jeremiah and the
remaining inhabitants of Judah read: Jer. 39:11-14; chapters 40-
44. Read "Carried Captive Into Babylon" in
Prophets and Kings,
pp. 452-463.
Released from prison by order of Nebuchadnezzar (Jer. 39:11-
14), Jeremiah was given his choice of going to Babylon or
remaining in Judah (Jer. 40:1-5). He chose the latter and settled
at Mizpah with Gedaliah, the governor appointed by
Nebuchadnezzar (Jer. 40:6). Ishmael, of royal blood, murdered
Gedeliah and the Chaldean garrison at Mizpah and took the
local people, including Jeremiah, captive (Jeremiah 41). Inter-
cepted by another field officer, Ishmael and eight others es-
caped. The remaining guerilla bands and many of the rescued
persons, rejecting Jeremiah's inspired counsel, fled to Egypt
(Jeremiah 43). Jeremiah predicted that, because of their rebel-
lion against God and their commitment to false gods, the Jews
would perish in Egypt (Jeremiah 44).
DISCUSSION QUESTIONS:
1.
How can we avoid becoming spiritual and moral weak-
lings like Zedekiah?
2.
Since he made no effort to change his own ways or
those of his subjects, why did Zedekiah continually
ask for "a word from the Lord"? What insight on our
personal prayer-life does Zedekiah's continuous request
give us?
3.
Because wicked men often do good things under pres-
sure, why does God generally delay His judgments?
(Compare Eccl. 8:11.)
4.
The evil consequences of personal sin are seldom
limited to the perpetrator. Usually others are hurt. Why
is this so?
SUMMARY:
For Judah the "last movements" were extremely
rapid ones. In 30 months the besieged city was put to the torch.
The palaces of the king and princes, as well as the temple, were
looted and burned. City walls were thrown down, and the
survivors of the sword, famine, and pestilence were in chains,
on a forced march into captivity on foreign soil. Among these
survivors was Daniel, who gained influence in the Babylonian
and Persian governments, where he championed God's cause.
Thus God was able to keep the faith alive on earth.
102
Mahal Mission
Fifteen Times Bigger
South Pacific Division
When Nako met an Adventist lady while visiting another village
in Papua New Guinea, he decided to attend her church, intending to stop
after they were married.
After three Sabbaths, however, Nako became interested in what
he was hearing and soon was baptized. Returning to his village, which
now had seven baptized Adventists, he built a small Adventist church in
front of his house that would hold up to 10 people.
One night, one of the leaders of Nako's former church dreamed
that he and his family were climbing a hill that was leading higher and
higher, singing the song (page 596 in the
SDA Hymnal):
Look for the waymarks as you journey on,
Look for the waymarks, passing one by one;
Down through the ages, past the kingdoms four—
Where are we standing? Look the waymarks o'er.
The leader, Kibiropa Soly, visited the three dominant churches
in the area, asking whether they knew the song. No one did. Finally he
went to the Adventist church, where after humming snatches to them, they
sang the entire song. As a result, he and his wife and children were
baptized.
On May 22, 1992, the small church, with room for 10 people,
was dedicated. The next day 41 people were baptized, with 96 joining the
baptismal class—among them three leaders of Nako and Kibiropa's former
church!
The next baptism could bring the membership of this little
church, which holds 10 people, up to 144! Please pray that not one of
this "special number" will be missing! And while you're praying, take
another moment to ask God's leading in providing the group a church
home 15 times the size they have!
For Current Newsbreak, Call 1-800-648-5824
103
Lesson 13
June 19-25
"Great Is Thy
Faithfulness"
Allitilk
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Lamentations 1-5.
MEMORY TEXT: "It is of the Lord's mercies that we are
not consumed, because his compassions fail not. They are
new every morning: great is thy faithfulness" (Lamenta-
tions 3:22, 23).
KEY QUESTION: Why is the faithfulness of God such an
important truth to us, particularly now as we face the climactic
events of these last days?
INTRODUCTION TO LAMENTATIONS. Because the book
of Lamentations describes the horrors of the siege and the
destruction of Jerusalem and the temple in 586 B.C., it is thought
to have been written shortly after those events. The Hebrew
text does not identify Jeremiah as the author, but traditionally
both Jews and Christians have believed that he was. (See
Prophets
and Kings,
pp. 461-463.)
Each chapter of Lamentations uses a specific Hebrew liter-
ary device to help get its message across to the reader. Each
chapter forms a complete poem of 22 verses or sections. The
first four chapters are acrostics; in the Hebrew each verse
begins with a letter of the Hebrew alphabet (A, B, C, etc.).
Chapter 3 has 66 verses in 22 sections. Each section contains a
triplet of verses, each verse beginning with the same letter of
the Hebrew alphabet (AAA, BBB, CCC, etc.). By vividly la-
menting Jerusalem's destruction, Jeremiah tried to inspire the
survivors to trust in God. The book calls us to fellowship with
God as we face the events of the last days.
104
Sunday
June 19
WIDOWHOOD (Lamentations 1).
The first four chapters of Lamentations are separate poems
written in a specific Hebrew meter as elegies (funeral songs,
or poems of mourning). The last chapter is a prayer. The
poems reflect the national despair in the wake of the collapse
of Judah and the desolation of Jerusalem and the temple. "Yet
their message is not without hope. Through the picture of
desolation runs a thread of expectation that the Lord will
forgive and relieve the sufferings of His people."—SDA
Bible
Commentary,
vol. 4, p. 544.
Under what figure is Jerusalem/Judah depicted? Who were
her lovers and friends? Lam. 1:1-7.
Widowhood can be a difficult lot for women. In biblical
times it was especially so. Poverty usually pressed widows in
their struggle to survive. Jerusalem is personified as a widow.
The emphasis is not on her poverty, however, but on her deso-
lation and misery as a conquered people, her abandonment by
those nations she once thought to be her confidants.
Consider these emphases in Jeremiah's first elegy:
Lam. 1:8, 9—The real reason for Jerusalem's widowhood.
Lam. 1:10, 11—The center of the nation's religious life and its
economic prosperity have been destroyed.
Lam. 1:12-20—Jeremiah acknowledges that Judah's sins have
caused their suffering.
Lam. 1:21, 22—Jeremiah prays that Judah's enemies will be
punished for their cruelty.
Judah's experience after the destruction of Jerusalem fore-
shadowed the experience of God's professed people after the
end-time close of probation.
There will be two classes of pro-
fessed believers, as there were among the survivors in Israel:
(1) the sealed, who are true to God (Rev. 7:1-3; 14:1-5; (2) those
who receive the mark of the beast (Rev. 13:16, 17; compare 9:4).
As God sustained the remnants of His people, whether in
Palestine or in captivity, so He will protect and support His
sealed people in the end-time. Even though deprived of nor-
mal earthly support, they trust in the Lord to protect them
from spiritual and physical enemies.
105
Monday
June 20
THE UNFAITHFUL FORSAKEN (Lamentations 2).
In the second elegy, who is said to have attacked Judah?
Lam. 2:1-9.
While the first poem centers on Judah's desolations—like a
widow in mourning—the second depicts God as a hostile war-
rior attacking her strongholds. "The Lord has become like an
enemy, he has destroyed Israel" (verse 5, RSV). He has deci-
mated her people, rulers, and armies (verses 2-4). The Lord has
disowned His temple and laid it in ruins, its services and ritual
are ended (verses 6, 7). He has laid the city's walls in ruins
(verses 8, 9).
This passage exemplifies an often misunderstood Hebrew
thought pattern. Since God is always regarded as the ultimate
authority, He is sometimes said to do the things that in reality
He simply does not prevent. Judah had broken covenant with
the Lord, and He withdrew His blessing and protection.
Jeremiah's lament continues:
Lam. 2:10-13—Elders, maidens, and mothers with babies die
of starvation or are destroyed.
Lam. 2:14-22—Because the people have accepted the teach-
ings and predictions of false prophets, "the Lord has
done what he purposed" (verse 17, RSV). National apos-
tasy has led to national ruin.
Note that those who today reject God's love and law will
be subject to judgments similar to those suffered by Judah
(Rev. 15:5-8; 16:1-21).
"Satan will then plunge the inhabitants of the earth into one
great, final trouble. As the angels of God cease to hold in check
the fierce winds of human passion, all the elements of strife
will be let loose. The whole world will be involved in ruin
more terrible than that which came upon Jerusalem of old
[A.D.
70]."—The Great Controversy,
p. 614.
"Those professed Christians who come up to that last
fearful conflict unprepared will, in their despair, confess
their sins in words of burning anguish, while the wicked
exult over their distress. These confessions are of the same
character as was that of Esau or of Judas. Those who make
them, lament the
result
of transgression, but not its guilt."
—The Great Controversy,
p. 620.
106
Tuesday
June 21
GOD'S STEADFAST LOVE FOR THE REPENTANT
(Lamentations 3).
In the third elegy, Jeremiah personifies Judah. The suffer-
ings of his people are identified as his sufferings (Lam. 3:1-20).
Though God is just and must discipline His sinful people, this
central poem emphasizes His compassion and desire to save.
Why does the unchangeableness of God provide a basis of
hope for the sinner? Lam. 3:21-24 (compare James 1:17).
The Creator certainly is not capricious, or moral confusion
would overwhelm the human family. The prodigal son deter-
mined to return home because he knew his father's love to-
ward him would never vary (Luke 15:11-32). The hope of Judah—
and of every penitent sinner—lies in the fundamental truth
that God is faithful to His principles. Although the seas of
human sin and transgression surge against Him, they cannot
erode His mercies toward those who put their trust in Him.
What was the divine purpose in placing Judah under the
yoke of Babylon for an extensive period of time? Lam. 3:25-
30.
"None who receive God's word are exempt from diffi-
culty and trial;
but when affliction comes, the true Christian
does not become restless, distrustful, or despondent. Though
we cannot see the definite outcome of affairs, or discern the
purpose of God's providences, we are not to cast away our
confidence. Remembering the tender mercies of the Lord, we
should cast our care upon Him, and with patience wait for
His salvation. Through conflict the spiritual life is
strengthened. Trials well borne will develop steadfastness of
character, and precious spiritual graces. The perfect fruit of
faith, meekness, and love often matures best amid storm-
clouds and darkness."—Christ's
Object Lessons,
pp. 60, 61.
What encouraging promise does the prophet hold out to
the suffering exiles? Lam. 3:31-33. Despite their suffering
(verses 45-54), what does he urge them to do (verses 40-44)?
How will the Lord repay the enemies of His people? Lam.
3:55-66.
107
Wednesday
June 22
SUFFERING FOLLOWED BY DELIVERANCE (Lamentations
4).
Note the major emphases in Jeremiah's fourth poem:
Lam. 4:1-12—Famine conditions and forced cannibalism of
the siege and final destruction of the city.
Lam. 4:13-16—Retribution was suffered by false religious
leaders.
Lam. 4:17-20—All external help was withdrawn.
Lam. 4:21, 22—The unrepentant enemies of God's people are
punished. But the penitent are delivered from exile.
The nation was shamed before its enemies (Lam. 4:1-12).
They had once thought of themselves as God's holy people, as
fine gold and precious stones, reflecting God's character in
contrast with the base metal of the surrounding pagans. But as
apostates, they gave the lie to God's character; their enemies
saw through the sham and regarded them as worthless clay
pots. Some, like Daniel, Ezekiel, and their companions, re-
mained shining lights—pointing their captors to the true God;
but the experience of many dimmed in the moral darkness of
the Chaldean Empire.
How does the Lord plan to deliver His end-time people
from the world's greatest tribulation? Dan. 12:1-3; Matt. 24:15-
22; Rev. 18:4; 19:7, 8.
Protection in the great time of trouble.
"The people of God
will not be free from suffering; but while persecuted and dis-
tressed, while they endure privation and suffer for want of
food they will not be left to perish. That God who cared for
Elijah will not pass by one of His self-sacrificing children. He
who numbers the hairs of their head will care for them, and in
time of famine they shall be satisfied. While the wicked are
dying from hunger and pestilence, angels will shield the right-
eous and supply their wants. . . .
"Could men see with heavenly vision, they would behold
companies of angels that excel in strength stationed about
those who have kept the word of Christ's patience. With sym-
pathizing tenderness, angels have witnessed their distress and
heard their prayers."—The
Great Controversy,
pp. 629, 630.
108
Thursday
June 23
TOTAL DEPENDENCE UPON GOD (Lamentations 5).
Jewish suffering did not end with the fall of the city. What
kind of conditions did the people face following the Babylonian
conquest? Lam. 5:1-18.
With what earnest prayer in behalf of his people does
Jeremiah close the fifth elegy? Lam. 5:1, 19-21.
God is eternal (Lam. 5:19), and the principles of righteous-
ness—the components of His character—are everlasting. Babylon,
the symbol of all human oppression, would fall, and so will
every other entity that is opposed to God, including Satan, the
power behind all forms of wickedness. The eternal God will
have the last word in the great controversy between good and
evil.
God does not abandon His people. Jeremiah's prayer for the
conversion of backslidden Judah is directed to God, whose
grace can change hearts. (See Eze. 36:26-28.)
"[God] alone can turn the wanderer unto himself. By the
authority of his Law, by the winning, melting power of his
gospel, by the sweet constraint of his Spirit, he alone can trans-
form the heart, reverse the steps, and renew the olden days of
those who have transgressed but have now at length sought
his favour and forgiveness."—J. R. Thompson, "Homilies by
Various Authors,"
Pulpit Commentary,
vol. 26, p. 89.
How do we prepare for the great time of trouble immedi-
ately ahead for end-time humankind? Rev. 3:2, 5, 11, 12, 18-
21.
"Had not Jacob previously repented of his sin in obtaining
the birthright by fraud, God would not have heard his prayer
and mercifully preserved his life. So, in the time of trouble, if
the people of God had unconfessed sins to appear before them
while tortured with fear and anguish, they would be over-
whelmed; despair would cut off their faith, and they could not
have confidence to plead with God for deliverance. . . .
"All who endeavor to excuse or conceal their sins, and per-
mit them to remain upon the books of heaven, unconfessed
and unforgiven, will be overcome by Satan."—The
Great Con-
troversy,
p. 620.
109
Friday
June 24
FURTHER STUDY:
Study Jacob's night of wrestling as an
example of the suffering of God's penitent people during the
great last-day time of trouble: Gen. 32:24-30. Read "The Time
of Trouble" in
The Great Controversy,
pp. 613-634.
"As Satan influenced Esau to march against Jacob, so he
will stir up the wicked to destroy God's people in the time of
trouble. And as he accused Jacob, he will urge his accusations
against the people of God. He numbers the world as his
subjects; but the little company who keep the command-
ments of God are resisting his supremacy. If he could blot
them from the earth, his triumph would be complete. He sees
that holy angels are guarding them, and he infers that their
sins have been pardoned; but he does not know that their
cases have been decided in the sanctuary above."—The
Great
Controversy,
p. 618.
DISCUSSION QUESTIONS:
1.
God's faithfulness, His unchangeableness, is a truth
that is affirmed many times in the Bible. What is it that
causes Him at times to appear otherwise to us?
2.
What is the "unpardonable sin"? How does this condi-
tion develop? (Compare Jeremiah 44 with Matt. 12:22-
37.)
3.
Lamentations is essentially a book of mourning. When
is mourning and sorrow over a sinful past a good thing?
When is it not good? (See Matt. 5:4; 2 Cor. 7:9-11.)
4.
In the introduction to this quarterly, we urged you to
notice the parallels between the lives of Jeremiah and
Christ. Take some time to reflect upon these parallels
or to think of others you may not have thought of
before. How does
your
life parallel with Jesus'?
SUMMARY:
The blow—predicted as early as the prophets
Amos (767-753 B.C.) and Micah (740-700 B.C.)—finally fell upon
Jerusalem and Judah (586 B.C.). The victorious arms of the
Chaldeans swept everything before them. The book of Lamen-
tations expresses the heart sorrow and penitence of many Jews.
Just so, in the great last-day time of trouble, truly penitent
believers will survive the calamities that will envelop the im-
penitent. Why? Because the Lord is their portion, and they
hope in Him. (See Lam. 3:24, 25.)
110
2
..111
.
rirl.
• .
Pr • :W. • ..,1111.1..1
MK
UNIT FA I
MEEN0
1
4*(tgA4
1
E
111
CAX
2
90733
7
597 P
2
'1101
,
1
4
11
/11411/1.11..Willit
8 0
1
337597 P
Global Mission
Leaders Led the Way
Janet Leigh Kangas
The Adventist movement was begun through severe sacrifice on
the part of its leaders. Here are some examples.
Rather than pay for a berth in which to sleep on the trains, W.
A. Spicer, who held four General Conference posts, including the
presidency, would sit up night after night in order to save the Lord's
money. He did his own laundry in his cheap hotel rooms when traveling.
Frequently a bag of peanuts lasted him all day, keeping food expenses to
a minimum. On several occasions he refused to draw his salary for weeks
so that the amount saved would be available for pressing calls from
mission stations when needed.
J. N. Loughborough and the Whites in 1867 asked public
forgiveness for selfishly spending money on photographs of themselves.
Edward and Victor Thomann, leaders in Chile, were reduced to
a pair of shoes between them, which the brothers took turns wearing. One
went out canvassing, while the other stayed home to pray.
When Mary Loughborough requested money from John to buy
some thread and matches, John gave her a silver three-cent piece and
asked her to purchase only one cent's worth of each and bring him back
the change so that he would not be completely out of cash.
Ellen White wrote, "It is very easy to multiply hotel bills and
railroad fares, expenses that might be avoided or very much lessened. We
have passed over the road to and from California twelve times, and have
not expended one dollar for meals at the restaurants or in the attached
dining car. We eat our meals from our lunch baskets. After being three
days out, the food becomes quite stale, but a little milk or warm gruel
supplies our lack."
One winter's pay for John Loughborough on the gospel circuit
in 1857 was three ten-pound maple-sugar cakes, ten bushels of wheat, five
bushels of apples, five bushels of potatoes, a peck of beans . . . and $4
cash.
'The early members were not outsacrificed by their leaders. Our
pioneers, laity and leaders united, gave by one standard: everything they
could. Proportionate sacrifice did not seem to be part of their thinking."
111
For Current Newsbreak, Call 1
-
800
-
648
-
5824
111
40/
fl
SIMPLE
Carpenter
CEIDIGEM
THE
WNILM
TODAY IT TAKES
TAILORS, COOKS,
ELECTRICIANS AND
YOUR OFFERINGS
Solusi Adventist Vo
c
ational School
Zambesi Union
East-Africa Division
&cconciary Goal
aMEn.1991
Your Offerings At Work
Lessons for Third Quarter, 1994
Sabbath School members who have not received a copy of the
adult Sabbath School lessons for the third quarter of 1994 may
study the following outline of the first two lessons. The title of
the series is "Humiliation and Exaltation of Jesus." The lessons
cover the books of Philippians and Colossians.
Lesson 1: How Will Christ Finish What He Began?
READ FOR THIS WEEK'S STUDY:
Philippians 1:1
-
11.
MEMORY TEXT:
Philippians 1:6
KEY THOUGHT:
Paul rejoices with the Philippians in their
faith and love and focuses on the spiritual goals that Christ
upholds to Christians who are awaiting His second advent.
OUTLINE:
Sunday: Saints Have Grace and Peace (Phil. 1:1, 2, 7).
Monday: "It's Not Over Till It's Over" (Phil. 1:3-6).
Tuesday: Growth Preceeds Victory (Phil. 1:8, 9).
Wednesday: The Goal Is Attainable (Phil. 1:10).
Thursday: The Reward for Seekers (Phil. 1:11).
Lesson 2: Jesus, Our Friend
READ FOR THIS WEEK'S STUDY:
Philippians 1:12
-
30.
MEMORY TEXT:
Philippians 1:21
KEY THOUGHT:
Christ will be exalted in the lives and work
of His faithful servants, despite the opposition they face
and the persecution that, at times, they must endure.
OUTLINE:
Sunday: Bonds for Christ (Phil. 1:12-14).
Monday: Christ, Regardless (Phil. 1:15-18).
Tuesday: Christ Magnified (Phil. 1:19, 20).
Wednesday: "To Live Is Christ" (Phil. 1:21-26).
Thursday: Loyalty to Christ (Phil. 1:27-30).
Lessons in Braille
The regular Adult Sabbath School Lessons are available free each month in
Braille and 16 2/3 rpm records to blind and physically handicapped persons
who cannot read normal ink print. This includes individuals who because of
arthritis, multiple sclerosis, paralysis, accident, old age, and so forth, cannot hold
or focus on normal ink-print publications. Contact the Christian Record Services,
Box 6097, Lincoln, NE 68506.
113
1994
International Year of the Family
Annie Internationale de la famille
Aiio Internacional de la Familia
MexcAyHapoxibdi roil cemmi
i'...JSU
is4lja.il
4.:1..,A.il
iiiklE0*
Empowering Families in a Changing World
4 Rejoice in assurance in
Jesus
+
Let
Him
transform your witness at home and in your neighborhood
4'
Make your church a winsome
"family of God"
4- Stretch toward God's
vision
for your family
Seventh-day Adventists
are participating with the
United Nations
to make it happen.
Contact your Conference Family Ministries Directors.
D& R BOOK
US$69,95/ f ull set
s
7 Volumes of
Reliable help with the great prophecies
of Daniel and the Revelation
Special insights for God's people
living in the last days
Biblical Research institute
12501 Old Columbia Pike, Sliver Spring, MD 20904
Phone: 301-680-6790
FAX: 301-680-6625
or from you; ABC